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,h

s
BrihatParasara
Hora Sastra
of
MAIIARSHI PARASARA

rqfv rarrcga
{QeqttT{rrq}<t {ilftm
vol, I

En'gI isht ransIation,commenlary,

annotationand editing
by
R. SANTHANAM

Ranjan Publications
t 6 Ansari Road, Darya Ganj, 'ri
*li
NewDelhi-l
looo2$"aiul../

l{-^ .,
 CONTENTS
Ch. Details Page
Prefaceby translator l0
T, THE CR.EATIOT'I t7'
2. GREAT TNCARNATI)N| QF THE LORD) n
T PLANETARY CHARACTERSAND DESCRIPTION 24
Namosof planets, benefics and malefics, planetary
; governances, cabinet,complexions,deitics, sex,com-
pounds, castes, descriptionof planets from Sun to
Ketu, Saptha Dhatus, Ritus, planetary tastes,strc-
ngths, trees;Dhatu, Moola & Jeevadivisions, exalta-
tion and debilitation, additional dignities, natural
relationships, temporary relationships, Upagrahas,
effects thereof, calculation of Gulika etc., Gulika'e
exactposition, Pranapada,etc.

4. ZODIACAL SIGNSDESCRIBED 48
Importance of Hora, Namesof signs,Limbs of Kala-
purusha, classificationof signs, 12 signs described,
and Nisheka Lagna.

5. SPECIAL ASCENDANTS
Bhava Lagna, Ghatika Lagna, Hora Lagna, Use of
special ascendants, Varnada Dasa and effects of
Varnada.

6. THE SIXTEEN DIYISIONSOF A SIGN 67

Namesof the 16 vargas, Ragi and Hora, Decanate,
Chaturthamsa, Sapthamsa, Navamsa, Dasamsa,
Dvadasamsa,Shodasamsa,Vimsamsa, Siddhamsa,
Bhamsa, Trimsamsa, Chltvarimsamsa, Akshave'
damsa,Shashtiamsa,Varga classification,eto.
 4

7- DIYISrcNAL CONSIDERATION 9l
Use of tbe t6 divisions,Hora, Decanateanti Trimsa-
msa efrects,Vimsopakastrength, Vimsopka propor-
tional evaluation, other sourcesof strength, Dasa
effccts with Vimsopaka strength,namesof bhav.as,
indkations from houses,etc.

8, ASPECTSOF THE.S/Gil.S 105

Sign aspects,phnctary aspects,aspectualdiagram etc.
g. EYILS AT BIRTH 109
Short life combinations, evils to mother, evils to
fathet, and about parcnts'

IO. ANTIDOTES FOREVILS 118

11, IUDGEMENT OF HOASES 120

Indications ofhouscs form lst to l2th, prosperity or
rnnihilation of a house.

12. EFFECTS OF FIRST HOI]SE t26

Physical comforts, bodily beauty, other benefits,
coitedbirth, birth of twins, to be nurturedby three
mothers, Moon equatedto ascendant, decanatesand
bodily limbs and a$ectationto limbs.

13. EFFECTS OF THE 2nd HOUSE t32

Combinations for wealth, and for poveriy, loss of
wealth through the king, expenseson good accoutrts,
fame, cffortlessacquisition' eyes'truthlessness.

14. EFFECTSOF TttE 3rd IIOUSE t37

Femaleand rnale cobom, number of brothersand
ristcrs, advorec,Planets.

15. EFFECTS OF THE 4th TIOUSE r42

Houeing gomfortt, misccllaaeous, rqlatives, long-
. living mother, happinessto mother,l quadrupeds,
dumbnerc,conveyangcs
 ,5

16. EFFECTSOF THE ,Ih HOUSE 145

Happiness through children, no offspring, dcath of
. firsi child, difficult Brogeny' adopted issues, 3
mothers and 2 fathers, many children, obaining
daughters,questionable birth, mean children' child
at the ageor 30,36, 40,32,33and56 and numberof
ohilcircn.

17. EFFECTS OF THE 6th HOUSE t52

Ulccr/bruises, relatives affectod, facial diseasel'
tcprosy,diseasesin general,timing of illness,unfortu-
nut" yott, loss thtough enemies, inimical sonr and
fear from dogs.

l8: EfiFECTS OF THE 7th HOaSE ' 160

Sick wife, excessivelibidinousners, death of wife,
many wives, mlsceltaneousmattersrworthy spouse'
evlls to spouse, loss of spouse' lack of conjugal
. ' felicity, time of marriage, timing of wifc's death'
throe marriagesand shortilvedwlfe.

Ig. EFFECTSOF THE 8thIIO(ISE 169

Long life, short life, Saturn and l0th lord in longe-
vitY.

20. EFFECTSOF THE gtlt HOUSE 173

Combinationsfor fortunes, fortunate father, indigent
father, long livlng father, wealthy and famonsfather,
virtuous and devotedto father, fortuncs, inimical to
fathcr, bcggedfood, combinationsfor father's death'
fortunatp periods, lack of fortunes.

21. EFFECTSOF THE IOth HOUSE 178

Paternal happiness, performing religious ncrificcs,
royal patronage, carnal pleasures'ornaments' ccssa'
tion of duties, learned,wealthy,lack of virtuousact!'
obstruciionsto activities,combinatioasfor fame.
 6

22. EFFECTSOF THE TTthNOASE 183

Many gains, incomein Nishkas,no gainc, wcelth
lhroughcoborn.
23, EFFECTSOF THE 12th HOUSB r86
Expenser on good&tount, beautifulhousesandbcd,
, begcttinga lpouse, planetsin visiblc snd iavisiblo
halves,goingto hcll, final omancipalion,
wandcring
in the country, earningthrough sinful mcagurcs,
crpeaditureon religiousgrounds.
24. EFfF TS OF THE BEAYA LORDS 189
Effcetcofthe 12bhavaiordsin various houses(total
144comblnations),cluesto sortout mutuallyc{ntra.
dictory cfrects.
25, EFFECTS OF NON-LUMINOASPI,ANETS 236
Dhuma in lnrioue houses, Vyatipala la' various
houscs,Paridhiin varioushouses,Chapain varioup
houses,Dhwajain varioushouses,Gulikaln various
house,Pranapada'spooitlonal.e$ectswith
rcfercnccto natal agcendant.

26,EVALTJATIONOF PLANETARYASPECTS 251

aspectlnlcvaluationt,Specialrulos
Plrnetaryaspocts,
.for aspects
of Seturn,Marsand Jupltor.

21.aI'ALVATION OF rTRENGIFHS 269

Sthaana bala, Sapthavargajabala, Ojhayugmarasi-
lmsabola,Kendradrbah,Drekkanabala, Digbalr,
Kaalabah,Pakshabala, Tribhagabah,Varsba-Masa-
'Naisargika
Dina-Ilora bqla, hh, Ayena bata,
. Motional strenglh of Sun and Mooa, Drlgbale,
planetarywat, motional strength foi Man etc.,
Bhavabatas, S[adbala rcquirements,phpvaeffccts,
fiigiUitity to isue predictions.

28, ISHTA AND KASHTABALAS

. Exaltatioarays,ChesbtaRasmi,bencffcialeud nalefis
 7

fays, benefic and malefic tcndencies, naturc of cfiects

due'to digbala etc., Saptavargajabala and ishta
kashta,eftcts of a bhava.
.292
29.BHAVAPADAS
Method of Pada calculations, special exceptions'
- Padas for planets, Pada and finance, Pada and
financiallosses,Cainful sources,7th housefrom Pada'
. General.
30. UPA PADA 303
Upapada calculatlon, effectof 2nd from Upa pada,
o,if.-fto. the 2nd of Upapada,about sons,obtain-
ment of many sonsand many daughters,coborn from
Lagna Pada,other m&ttersfrom Lagna pada'

31. ARGALA OR PLANETARY INTERYENTION 3II

rormation of Argala, Argala effects'

32. PLANETARY KARAKATW'+g

316
Atmakaraka defined, importance of Atmakaraka,
other Karakas, Yogakarakasor mutual coworkers,
housesignific{lnce.

33. EFFECTS OF KARAKAMSA

327
planets in
Karakamsa in various signs, effects of 'Gulika
Karakamsa, Rahu-Sun in Karakamsa, in
Karakamsa, effectsof on
aspects Ketu in Karakamsa'
effects of 2nd from Kaiakamsa, 3rd from'Kara'
kamta, 4th from Karakamsa, 5th from Karakamsa'
6tt fro- Karakamsa,?th from Karakamsa,Sth from
Karakamsa, 9th from Karakamsa, l0th from Kara-
kamsa, l lth from Karakamsa,l2th from Karakamsa'
planetsin 5th from Karakamsa'

34. YOGAKARAKAS
iro
Nature due to lordshipsof planets,natural benetior
and malefics, angularand trinal lordships, angular
lordship, Rahu and Ketu, Planets& Aties ascendant,
 Taurus ascendant, Gemini ascendant,C.ancerasc€n-
dant, Leo ascendant,Virgo ascendant,Libra ascen-
daot, Scorpio ascendant, Sagittarius ascendant,
Capricorn ascendant,Aquarius ascendant,and Pisces
ascendant,General,

35. NABHASA YOGAS 3s7

Formationand effectsof Rajju, Musala,Nala, Maala
Sarpa, Gada, Sakata, Vihaga, Sringataka,Hala,
Vajra, Yava, Kamala, Vapi, Yupa, Sara, Sakthi,
Danda, Nauka, Koota, Chatra, Chapa, Chakra,
. Samudra, Gola" Yuga, Soola, Kedara, Pasa, Dama
.nd Veena Yogas.

36, MANY OTHER YOGAS 366

Subha,Asubha,Gajakesari,Amala, Parvatha,Kahala,
Chamara, Sankha, Bheri, Mridanga, Srinatha,
Sarada, Matsya, Koorma, Khadga, Lakshmi,
Kusuma, Kalanidhi, Kalpadruma, Trimurthi, and
Iagnadhi Yogas.

37. LANARYOGAS 384

Adhiyoga from the Moon, Dhana yoga, Sunapha,
Ar.apba, Duradhura and Kemadrumayogas.

'8. SOLARYOGAS 386

Veii, Vosi and Ubhayachari Yogas, effectsof these
Yogae.

39. RATAYOGAS 387

Kingly Yogasforming in variousmann'ers.

&. YOGASFOR ROYAL ASSOCIATION 399

41. YAGAS FOR WEALTH 402
Yogas for affluence, effects of angutar lord'sdivi-
sional dignitics, effectsof 5th lord's divisional digni-
ties, efrcctsof 9th lord's divisional dignities, angular
 I
and trinal lords relatod,effectsof divisional dignities
of the two planetsrelated.

42. COMBINATIONS FORPENURY 413

43. LONGEVITY 416

Pindayu, rectifications,dcductionsfor planetsin the
visiblehalf, maleficsin ascendant, ascendant's contri-
bution, Naisargayu,Amsayu, longevity for other
living beings,full life spanof variousliving beings,
choiceof longevity, doubtful casesclarified, other
cluesto longevity,further clarifications,rectificatiohs,
specialrulesfor Seturnand Jupiter, increaseand fall
in classof longevity,Iimltlesslongevity,supernatural
longevity, living till the end of yuga, living the life :
span of a sage.

44. MARAKA ( KILLER) PLANETS 440

Marakasbasedon lordship, marakadasa,star groups
relatedto death, Rrhu-Ketu as Marakas,3rd house
and death, occupantsof the 8th house,fate of the
corpse,serpentdecanates,prenatalabode,ascentafter
death,

45. AVASTHAS OF PLANETS 448

Infant state etc,, Awakening,dreamingand sleeping
states, Deepta and other 8 ptates,Lajjitadi avasthas,
calculation of Sayanaand other I I Avasthas,effects
of Cheshta ete. effects of Sayanadi Avasthas for
planetsfrom the Sun to Ketu.

ERRATA 483
 GONTENTS
,Ch.Detatk PNEFACE Paget

16. DaSAS(FEr.I]ODSIOF PLANETS 505

' Vimsottari, Attottsrl' Shodasottari, Paochottari,
lhbbdt&r, Chaturshitisama, Dwiraptatisama,Shasti'
, bayani,Shotttlslr$igaoa'Kalachakra,Chara,Sthira,
KCndts,BrahmgrahaMandook,Yogardha,Shoola,
Drig, Rasi,Panchswara, Yogini, Naisargik, Pinda'
S"odhyr, Alhtavargpr Pachaka,Tara Das88and
illustrationsand llhntrativechartsshowingthe Dase
Psrlodr.
'
OF DASAS
47, EFFECflS 576

Generalprinciples,cffoctgof the Darer of the Sun'

thc Moon, Mrn, Rahu, Jupiter, Saturn' Mcrcury'
Kctu rad Vonus in thc Yimsottari Dasa System'
Auspiclousncsrand inaurpiciousness of efrectsaccor-
dini to Otgnitia, indiinitics, andphccmcntr
otrength
of Planetsin thc birth cbart.

.48, DISTINCTIVEEFFECTSOF THE NAKSHATRA

DASA OR THE DASASOF THE LORDS OF
(YIMSHOTTARIDASA'OF YARIOUSHOASES Jto

t, Effectsof tbe Dasasof the lords of thc- i*tldllj'

the 2nd,thc 3rd, the 4tb' the 5th, thc 6th, the 7th'
tho 8th, thc fth, tho loth, the I lth and the l2th
houses. Spocial conments on the inauspiciousncec
and auspiciousncsof thc Dasasof the lords of tho
6th, thc 8th and thc l2th-the tbreebad bousesof a
birth chart.
FFlT 494

according to dignities and indignitics, strength

and dispositionof the Antardasalords with roference
to the Ascendantand the lord of the Dasa. Remedial
measuresto ward off the evil effects of the Antar-
. dasas.

gI. EFFECTS OF THE ANTARDASAS IN THE DAS.4

OF SATURN 691
Effectsof the Antardasasof Saturn,Mercury, Ketu,
Yenus,the Sun, the Moon, Mars and Jupiter accor-
ding to dignities and indignities, strength and
disposition of tlre Antardasa lords with reference
to the Ascendantand the lord of the Dasa. Remedial
measures to ward off the evil effects of the Antar-
dasas.

58.EFFECTS OF THE ANTARDASASIN THE DASA

OF MERCURY 745
Effectsof the Antardasasof Mercury, Ketu, Venus.
the Sun, the Moon, Mars, Rahu, Jupiter and Saturrr
accordingto dignities,indignities, strength and dis-
positionof the Antardasalords with referenceto
the Ascendantand the lord of the Dasa. Remedial
measuresto ward off the evil effectsof the Antar.
dasas.

59. EFFECTS OF THE ANTARDASAS IN THE DAS.7

OF KETA 717
Effectsof the Antardasas of Ketu, Venus,the Sun
the Moon, Mars, Rahu,Jupiter,Saturnand Mercur-v
in accordancewith the dignities, indignities,strength
and dispositionof the Antardasalords with reference
to the Asccndantand lord of the Dasa, Remedial
measuresto rvard off the evil effects of the Antar-
dasa.
 492

49. EFFECTS OFTHE KALACHAKRA DASA 59s

Effectsof the Dasa of rasisowned by the Sun, the
.Moon, Mars, Mercury, Jupiter,Venus
and Saturn.
The effectsof Dasason the basis of the Navamsa
of eachrasi.

50. EFFECTS OF TIIE CHARA ETC, DASAS 603

Generalprinciplesin regardto the judgment of the
effectsof the Dasa rasis according to the strength
of their lords, disposition of malefics and benefics
with referenceto the Dasa rasi at birth and at the
time of the commencementof the Dasa, Badhaka
housesfor the Moveable, Fixed and Dual rasisand
their influenceon the effectsof the Dasa. Effectsof
the Dasaof a planet in an inimical rasi, effectsof
Dasa rasisdependingon their conditions.

51. WORKING OUT OF ANTARDASAS OF PLANETS

.
AND RI.S/S IN VIMSOTTARI ET'C. DASA
SYSTEMS 6r8
Method of calculationof Antardasasof planetsunder
the Vimsottari, Chara and Kendra Dasa etc.
Method of calculation of Antardasas of rasis and
the order of tlreir Antardasas, Illustration and
Illustrative charts, table of Antardasasof planets
under the VimsottariSi,stem.Method of calculation
of Antardasasof raris under the Kala Chakra Dasa
system.

52. EFFECTS OFTHE ANTARDASAS IN THE DASA

OF THE SUN ACCORDING TO VIMSOTTARI
DASA SYSTEM 627
Effectsof the Antardasasof the Sun,the Moon, Mars
Rahu,Jupiter, Saturn, Mercury, Ketu and Venus,
auspiciousand inauspiciouseffectsaccordingto the
dignitiesand indignities,strengthand dispositionof
the Antardasalord with referenceto the Ascendant
and the lord of the Dasa.
 493

Rcmedialmeasuresto ward off the evil cffier:$of ths

Antardasas.

53.EFFECTSOFTHE ANTARDASAS IN THE DASA

OF THE tr,IOON 639
Effectsof the Antardasasof the Moon, U"r.. iutru,
Jupiter,Saturn, Mercury, Ketu, Venus and the Sun
accordingto dignities and indignities, strengthand
dispositionsof the Antardasa lord with referenceto
the Ascendantand the lord of the Dasa. Remedial
measuresto obtain relief from the evil effectsof the
Antardasas.

54. EFFECTSOF THE ANTARDASASIN THE DASA

OF MARS 65r
Effects of the Antardasas of Mars, Rahu, Jupiter,
Saturn, Mercury, Ketu, Venus, the Sun and the
Moon according to dignities and indignities, suength
and dispositionof the Antardasalords with references
to the Ascendantand the lord of the Dasa.Rpmedial
ileasures to obtain relief from the eyil effoctsof
the Antardasas.

.55. EFFECTS IN THE ANTARDASA^SOF RAHU

6g
Effectsof the Antardasas of Rahu, Jupiter, Saturn,
Mercury, Ketu, Venus, the Sun, the Moon and
Mars accordingto dignitie and indignities,strength
and dispositions,ofthe Antardasa lords with refe-
renceto the Aec€ndant and the lord of the Dasa.
Remedial measuresto obtain relief from the evil
effectsof Antardasas.

56. EFFECTSOF THE ANTARDASAS OF JUPITER EIE

Effectsof the Antrdasasof Jupiter, Saturn, Mercury'
Ketu, Venus,the Sun, the Moon, Mars and Rahu in
 495

@, EFFECTS OF TTTEANTARDASAS IN THE DASA

OF''ENAS NO
Effectsof the Antardasas of Venus, the Sun, the
Moon, Mars, Rahu, Jupiter, Saturn, Meniury and
Ketu accordingto dignities and indignities, strength
and dispositi6nof the Antardasalords with refcrence
to the Ascendantand the lord of the Dasa. Remedial
rneasuresto ward off the evil effectsof the Antar.
dasas.

61, EFFECTS OF PRATYANTAR DASAS IN THE

ANTARDASAS OF PLANETS 712
Method of calculation of the Pratyantar Dasa with
an example.
Effectsof the Pratyantar Dasa of the nine planets
in the Antardasas of the Sun, the Moon, Mars,
Rahu, Jupiter, Saturn, Mercury, Ketu and Venus.
Tables showingperiods of all Pratyantar Dasasfor
ready reference.

62, EFFECTS OF THE SOOKSHMANTAR DASAS

IN THE PRATYANTARDASAS OF THETIARIOUS
PLANETS 770
Method of calculation of the Sookshma Dasa in tbe
Pratyantar Dasa of Planetswith an example. Effects
of the SookshmaDasa in the Pratyantar Dasa of the
Sun, the Moon, Mars, Rahu, Jupiter, Saturn,
Mercury, Ketu and Venus.

63, EFFECTSOF PRANA DASAS INTHE SOOKSHMA'

DASA OF THE VARTOUSPLINETS ?85
Method of calculationof prana Dasa of planets with
an example. Effects of the prana Dasasin the
SookshmaDasasof the Sun, the Moon, Mars, Rahu
Jupiter, Saturn,Mercury, Ketu and Venus.
 496

64.EFFECTS OT THE ANTARDASAS IN THE

KALACHAKRA DASA 799

Method of calculation of the Antardasasof rasis in

the Dasaof a rasi under the Kala Chakra Dasa
system with an example and tables showing the
,{ntardasasof the rasisowned br vorious' planetsin
the Amsasof all rasis.

65. EFFECTSOF DASASOF R. SISIN ARIESAMSA 835

Effectsof Dasas of rasisin Aries, Taurus, Gemini,
Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius,
Capricorn,Aquariusaud PiscesAmsas'

66. ,4SHTAKAVARGA 842

l.mportance,sginificanceand utility of the Ashtaka'
varga schemeto correctly assess the effectsof a birth
chart for the purposeof making prediction. Defini'
tion of Karanaand Sthana. r '(dots)
lnauspiciousplacesmarked by bindus from
the Sun,the Moon, Mars, Mercury,Jupiter, Venus,
Saturnand the Ascendant.The Auspicious places
the Sun, the Moon,
, rnarkedby rekhas(lines) from
' Mars, Mercury, Jupiter, Venus, Saturn and the
Ascendant.Illustrativechartsfor all the planets'

67. TNKONA SODHANA (RECTIFICATION) IN THE

ASHTAKAVARCA SCHEME 867

Necessity for Trikona rectification' Method of

rloingthe rcctification.Illustrativechartsof Ashtaka-
, rurgut of all the eight planets (including tbe
Asc-endant)with bindui (dots) and rekhas (lines)
markedin them accordingto the prescribed rules'
lllustration(with an illustration chart) of carrying
out the trikona rectificatio[ in tbe Ashtakavargasof
the Sunetc.
 497

68.EKAD!! I P'4TT'A SH OD HANA I A' TITE AST'ITA KA'

VARCA SCHEME 875

Rules for carrying ollt tbe [kadhipatya recti'

planets
ticationin the Ashtakuvargasof the various
incltrdingtheAscendant_Illustratiortwitl.rillustra.
tivc chart.

69, PINDA SADTIANA IN THE .4SIITAKAV'ARGA

E 87I
SCTIET,I
by
l{ethod of doir:g Pintla Sadhaua explained
illustrativechartsand clarilicatiotts'
8gI
70. EFFECTSOF THE ASTIT'AKAV'4RG.1
The mattersto be cousiclered fronr the planets' '
of a
Procedureto bc adopted to ascertairrthe effects
house.
Determinationof the cffects advclse or favourabf
lism tlre Sun's Ashtakavargacircumstances lcadlp
to the Arishta to father. Favourable)'agas lortatnq'
t{e
Indications about the suitabilityof pmiodsfor
performanceof auspiciousfunctions'Effects thc of
unfavour'
i4oon', Ashtakavarga-Inclicationsabout
fuuctions'
;;i" perioclsfor terforming auspicious
effects to the motlter' trikona-
unfavourablc
Sodbana Chakra and illustration of
Ef.uJt,iputvo
PindaSadhana'
Effectsof the Aslttakavarga of Mars-Indications
to the
about favourabte or uufavourable effccts
Chakra
Sodhana
Eka<lhipatya
t rottt"r, Trikona and
with illrrstration'
fff..rt of Mcrcury's Ashtakavarga-Indications
aboutfaVuurarbleeffectslbrfamily'rnaternaluncle
end friends, Trikona and Ekqdhipatya Sodhana
Chakra with illustration'
and
Effects of -tupiter's Ashtakavarga' favourable
unfavourablecffectsinregardtoknowledge'religious
inclinationsand progeny' Trikona and Ekadhipatya
SodhanaChakra with illustration'
 498
Efectsof the Ashtakavarga {
of Venus_favourable
and unfavourabte
effectsi" r*;;;
happiness, weatrh,tand,
marriage,_marriedlife, wife etc.. Trikona
andEkadhipatuasodhan"
Cn.lr:"'*f ih iuustration.
Effects
of saturn,s
arri.u""illjil'uo"ruute
unfavourableeffects about and
Oiutfr'lo,f longevity.
Trikona and Ekadhipatya
illustration.
r --J' il;;;;"-
e'srrqrr4 Chakrawith

71. DETERMINATION OF
_ LONGEVITY TTIRQAGH
TEE ASNTAKAVARGA
895
tl9.r*.."1 of spansof life to rekhasin alt rhe rasisin
. all the Ashtakavargas.Method of A.t.rmination
longevitythrough this arrangei"",.-iii"rtration. of

72. ACGREGRATIONAL ASTITA

KAVARGA 897'
of preparation of Aggregratiortal
_Y*h"!
vargaFavourableand unfuuoiiuli"-"f."o Astrtaka-
to thenumberof r.ekhas according
i;.;;i ;l."b,n,r,on of thc
12houses of a birthchur,in* i;;;;;,
the parr of life wr:ictrwin ro deterninc
ie;r;;;;"ooiness and
r.ytogetherwith_ aniffurrrrtiJn.'Oescription
?::rp"t
inauspicious of
effecsfor tessrh;;;;;"ilas
remedial measure to- in rasi and
ward off ttre evit effects.
Doecriptionof auspiciour-'.nJ.i, "iJ,
rekhasin a rasi. ,o or more

73, EFFECTSOF TEE RAYS

OF THE PLANETS
Descriptionof tlre rumber 905
whenin deepexattatioo gf rays for all planets.
o"al.pjiiliilrion. Method
of workingout theacJual
nu.U., oirL, ora planct
in a birth chart togeth"r
*iit, irtrri*ii?ns. Erectsor
tbe raysof the pranetsaccording
to tirir number.
74. EFFECTSOF THE SADARSTTANA
CEAKRA 9t2
Feasibilityof
qkinq prcdictionof favourableor
uafavourableresutrs;.r';;;il;ui'
.".ry monur
 499

and everyday through the SudarshanaChakra. Rules

for analysingeffectsofthe t2 housesfrom the Sudar-
shan a Chakra. Illustration demonstrating the
working of SudarshanChakra. Method of making
predictions. Illustrations,

75. CHARACTERTSTICFEATURES OF PANCTTAMA.

HAPURASEAS 924
Descirption of Panchamahapurusha yogas,namety
Ruchaka,Bhadra, Hamsa,Malavya and Sasacausecl
by Mars, Mercury, Jupiter, Venus and Saturn
respectively.
Dcscriptionof the characteristics
of thesefive types
of greatpersonalities

76. EFFECTS OF THE FIVE ELEMENTS_EARTH,

AIR, WATER, FIRE AND ETHER 928
Rulers of Earth, Air, Water, Fire and Ether.
Temperament dependerrton the predominance of the
strengthof planet ruling a particular element.Effects
as a result of the predominanceof any of the five
elementsin a person.

77. EFFECTSOF.THE SATWA GUNA ETC. 932

Effectsof the predomidanceof any of threegunas,
:.namely-Satwaguna, Rajoguna and Tamoluna.
Rulersof the three gunas. Classificationof peiso,rs
as Uttama, Madhyama,Adhama and Udaseenaancl
their attributes.

78. LOSTHOROSCOPY 937

]ltet.lo-aof caScinga birth chart of the person,whose
birth detailsare not known, through a- query chart.
Detailedillustration.

79. YrcAS LEADING TO ASCETISM

948
Planetarycombinationsand disposition for enterine
 ,N
500
\
into various sectsofholy orders and relinquishing q
them. _

80. FEMALE HOROSCO?Y\ 935

Spccialitiesabout analysinga female's horoscope.
Housesfrom which different matters are to be consi-
deredin a female'shoroscope.planetary combination
for a womanto be of masculine or femininecharacter.
Effectsof trimsamsapositionof the Moon Ascendant
in Trimsamsas of variousplanets.Temperamentand
characterof the husband.planetarydisposition for
happinees, deformity, defectivesexualorgan,defame
. in society, ill health, ugly appearance, poverty,
shanelessand without virtue, wicked dislosition,
deceptiveness, u[chaste,barrenness,wealthy, happy
rvithhusbandand children,VishaKanya, widowhood,
afflictedwith too much lust, learnedin ghastrasetc.,
an ascetic,death alongwith husbandin a female,s
horoscope.

EI. EFFECTSOF THE CHARACTERISTIC FEATURES

OF TITE P'ARIOTJS PARTSOF WOMAN'S BODY 966

82. EFFECTS OF MOLES, MARKS, S/G.NT,S

ETC, FOR
JITENAND WOMEN 982
83, EFFECTSOF CURSESIN THE PNTWOUS BIRTH g85
Planetarycombinations and disposiiionsfor lack of c
a male issueas a resultof cursein the previousbirth
of the serpent, father, mother, brother, maternal
uncle,wife and departed soulsand prescriptionsof
remedialmeasures.Lack of a male issueon account
of the malevolence of the planets and ,prescription
of appropriateremedialmeasures.

84. REMEDIAL MEASARES TO OBTAIN RELIEF li{

FROM THE MALEVOLENCE OF THE PLANETS IOO3 ,i',
,-ii
Detailed description of the remedial measuresto be
 501

adoptedand reiigious rites to be performedto ward

ofr the evil effectscausedby the nralevolenceof the
variousPlanets.

INAASPrc]OAS BIRTHS 1009

Descriptionof the.situationsin which the birth of a
chilclbecomesinauspiciousand is harmful for the
nativeor otherrelations.

i 6 . REIuIEDIAL ilIE.4SURES ^lL?R BIRTH ON

ATTAYASYA 1010
Evil effects of the birth on the inauspiciousday of
Amavasyaand remedialmeasures to be adoptedand
religiousrites to be performed to obtain relief from
them,'

17.REMEDIES FROM THE ET1IL EFFECTS OF

BIRTH ON KRISHNACHATURDASHI IC)i2

Evil effectsof birth on this inauspiciousday and

measures to be idopted and religious rites to be
performed to ward them off'

AS.NPUNNIES FROTTEVTL EFFECTS OF BIRTH IN

BHADRA AND INAUSPrcrcUS YOGAS IOI'

Remedialmeasures to be adopted and religiousrites

to be performedto obtain relief from the evil effects
of birth in Bhadra,Tithi Kshaya, Vyatipata,Paridhi'
Vajra etc', inauspiciousyogasand Yamaghantaetc'
yogas.

89. RErtIEDIESFROM NAKSEATRA BIRTH 1017

Descriptionof evil effectsof suchinauspiciousbirths

and the remedial measuresto be adopted and the
religiousrites to be performedto obtain relief from
them.
 s02
.i
,{
90. REMEDIES FROM SANKRANTI BIRTH 1OI9
Description of evil effectsof such inauspiciousbirth
and the remedial measuresto be adopted and the
religious rites to be performed to ward them off.

91. REMEDIES FROM BIRTH IN ECLIPSES t023

bescription of evil effectsof such inauspiciousbirth
and the remedial measuresto be adopted and the
religiousrites to be performedto escapefrom them,

92. REMEDIES FROM BIRTTI IN GANDANTA 1026

Description of the three kinds of Gandanta, namely
Tithi Gandanta, Nakshatra Gandanta and Lagna
Gandanta. Description of Abhukta Moola, the
ramedial measuresto be adopted and the religious
rites to be performed to obtain rclief from the evil
effectsof birth in the three kinds of Gandaota.

93. REMEDIES FROM BIRTE IN ABHUKTA MOOLA IO2g

The remedialmeasuresto be adopted and the reli-
gious rites to be performed to obtain relief from
the evil effectsof suchinauspiciousbirth.

94"}.EMEDIES FROM EVIL EFFECTS OF BIR.TNIN

JYESTilA GANDANTA 1033
Tbc remedial measuresto be adopted and the reli-
- giousrites to be performed to obtain relief from the .
evil effectsof such inauspiciousbirth,

95. REMEDIES FROM EFFECTS OF BIRTH OF A

DAAGHTERAFTER ' ^gONTS 1036
Descriptionof the evil effects of such ipauspiciouc
birth and remedial measuresto be adopted and
religiousrites to be performed to ward them ofr.
 503

96. REMEDIES FROM EVIL EFFECTS OF UNUSUAL

DELIVERY
Description of such inauspicious births and their
evil effects. The remedial measures to bc adopted
and th6 religious rites to obtain relief from thoevil
. effectsof suchbirths.

97. CONCLUSION
 Preface

Presentedherewithwith pleasureis the first-everEnglish

translationof the full text of the availableversionof Maharshi
parasara'sBrihat ParasaraHora.sastra. But for the blessings
of Lor<iGanesathis would havebeenas uphill task forme'
Sri Maha Vishnu is the god f gods.So is ParasaraHora-
the book of books in the field of astrology.
The work is in the form of a carritch betweensageParaqara
and his disciple Maitreya who later himself becamea worthy
sage.Parasarabelongingto Vasishta'slineagewas Veda Vyara's
th-orugh
faitrer. As coulclbe seelrin the courseof progressing
the preccptor of Parasara in the
li. t.*,, sage Saunaka was
was one of the earliest sages and
lnatter of aitrotogy. Saunaka
was Garga'sdisciPle.
the
Thi dateof parasaracould be attributedto be roughly
This can be understood
efa of Dharma Raja of Maha Bharata'
Raja is born
when the sagestates"in the presentYuga, Dharma
states that Salivahana
with the combination of..." He further
;*itr u, born with the samecombination...'Further,the reader
yogasof Maha
could find statementsrelatingto the horoscopic
Manu etc' which statement
Vitttou, Prajapati, Swayambhu
could possiblybe madeby no ordinary- mortal'
Varaha-Mihira in Brihat Samhita, Kalyana Varma tn
gavereferences
Saravaliand many such other illustrious authors
df ?arasara'sastrologicalstatements'
ParasaraHora finds its translation ih Bengali,Malayalam
I
etc. which translationshoweverhave not beensoenby me'
have with me the following versions'

1. Sri Venkateswata Press,Bombay,partly renderedin Hindi'

For a msjority of slokas,one can find Sanskritcommen'
tary only.
 rl

2. Hindi translation by Suaram Jha. (Master Khelari Lal,

Varanasiedition)

3. Hindi transtation by Devachandra Jha (Chaukambha

edi.tion)

4. Hindi transhfion by GanesaDatta Pathak(Thakur prasad

edition)

Afterrcrutinizing critically the .four manuscripts,I .have

for ieasona of more credibility chosen the Sanskritversion
renderedby SitararmJha. Thc Chaukambhaversionis almost
the sameas that of Khelari Lal's.

Othcr versionsthat I havecomeacrossare :

l. Tamil translation by C. G. Rajan-for only 36 cbapters,
without SanskritI'erses.

2. English translationby N. N..K. Rao for only 25 chapters,

witbout Sanskritslokas.

Thus, I have felt a neid to make the original version

avallablein Englishto the fullest possibleextent. Our version
has 97 cbapterscontaining English translationand exhaustive
alnotations and exanrples.
To handlethe publicationeasily,we havedividedthe work
in two volumes.The presentvolume-first volume-contains 45
cbapterswhile the remaining52 chaptershave beenput in the
secondvolume.
Chapter I and chapter 2 give some preliminary extra-
.
astrological information. From chapter 3, tho astiological
information begins. , In tbis chapter, phnetary descriptions,
benefics aod malefics, planetary deities, complexions, s"*,
primordial compounds,seasons, relationships,dignitiesetc. uri
given. Methodsof calcuratingthe'5 upagrahas rike Dhooma
and Muburta velas like Gulika are given. Theseare totally ten
and have thcir own say on a nativity, as the other nine Lain
Grabas have. so to say, these upagrahasand Muhurta vela5
can alter in suitebh proportions the effectsduc to Nava crauai
 l2
In tho matter of calculation of Gullka, a different concept comes
to light from this oldestwork. The latcr authorshavegivenan
altogether variable in knowing Gulika's position whereas
Perasara advised that it should be cast for the beginnin! of
Saturn's Muhurta. Whoreas somesuggestthat it should be for
the endingMuhurta of Saturn.
In chapter4, each Rasi is describedfrom variousangles.
Slokas 25-30 are the climax of this chapter. An unerring
method to find out the Nisheka Lagna (or the moment of
intercoursecausingconception)from the time ofl birth is outlined.
Though the prooess of calculation is as simple as a school
student's mathematical quiz, it hasgreat truth in it which even
modern science could not discover. To provo the truth of the
statementin the sago'sinstruction, a practicai examplehas been
given by me. An assumed exanrple cannot better solve the
probfem. A practical case where the time of coitus is astrologi-
call;r chosenis taken in hand; time of birth has also beengot
accuratelynotod. From the tinro of birth, the time of Nisheka
(or of coitus)is traced which is not in variation, evento the
slightest extont,with the originallynoted Nishekatime. Again
from the time of Nisheka,the birth time is tracedin a forward
manner using only traditional rules of astrology. This exercise
provesthreeimportant points, viz.

l. The point of M.C. is to bc found out in the mtal horos-

cope aod housesintersectedaccordingly. This is popularly
called Sripati Paddhati. Originally Parasaraqdvocatedthis
system.

2. Gulika's position should be found out for the bcginningof

Saturn'gMuhurta only.

3. Lahiri's Ayanamsais the first best. The reader will find

that we have used Moon's exsct longitude in the abovc
prqcess. Simple angular distanceby any Ayanamsawill
not elter the solution, but a slight change in Moon's
. poeition will take us fer away from the truth. With lahiri's
.Ayanamsa,we can safely work out even Nadiamsas,which
ohangefast,
 l3

The method given by me in working out the future birth

time from the time of coition can very well help the astrologers
to foretell the exact momentof birth from the time of query.
Reseaches revealthat time of query hasa perfectalignmentwith
the time of Nisheka.
Chapter5 toucht-isvarious special lagnas, tike Ghatika
Lagna, Hora Lagna and BhavaLagna. The importanceof these
ascendanss cannot be . underestimated. A final Bhava chart can
emergeafter merging the different bhava charts causedby these
various special ascendants. This final bhava chart can only
revealthe extent of planetaryeffects when consideredhousew.se
whereasthe bhava chart exclusivelypreparedon natal ascendant
alone can sometimes mislead. This is what the sageemphasises
ln sloka 9.
Cqme to chapter6. The zodiacis dividedin to sixteen
Vargasor divisions. Theseare called ShodasaVargas. How to
find out such Vargasand thcir use are fully explained. These
are from Rasi down to Shashtiamsa. In the classification,the
vargasare made in four groups' i.e. 6 vargas,T Vargas,10 Vargas
and 16 Vargas and special technical names havebeon given for
the total number of desirablevargasa planet attainedfor easy
identification. For example if a planet is said to be in Golo'
kamsa,it indicatesthat out of 16 Vargas,it is in l5 good V:rrgas.
Thesetechnicalnamesappearin the gradationof Raja Yogas.
Each Varga findsa certain specificusein preferencoto a
planet's Rasi position. For example,without consideringthe
Dvadasamsa chart no tangibleresuitsdue to the native'sparents
can be known. In decidingone'scareer,the Dasamsapositions
of the planetsare of supremeimportance. Theseare highlighted
in chapter7. In this very chapter the sage enunciates what is
called Vimsopaka strengthof a planet. He assignsa maximum
. of 20 pointstaking againdifferentlythe four Vargaclassifications,
. viz. Shadvarga, SaptaVarga, Dasa Varga and ShodasaVarga.
The considerationhere is whether a planet is placedin own sign,
, friendly sign, encmy'ssign and the like in the concerncdVarga
scheme. Ihen an eveluatonis done to get Vimsopakastrength.
This strength enablesus decidethe extent of auspiciouseffectsa
planet will be capableof revealingin'a dasa.
 l4

Chapter8 dealswith what is calledJaimini aspectson Rasi

basis. Maharshi Jaimini was the sage who expanded these
Parasari principles very extonsively in Sutra form for easy
nemorization and successfulapplicability. The original concept
is howeverfrom the pen of Parasara.
Childhoodevilsare discussed in chapter9 whiie chapter10
prescribesplanetarycombinationsto combat zuch possibleevils.
Basic information about the 12 housescould be f<rundin
chapter I I while specificattentionmay be given to slokas 14-16.
Thesc 3 slokasservean important key in knowing how a Bhava
is going to give effectsunder various circumstances.
Chapters12-23givea varietyof information and instruc-
tions in analysingthe 12 housesof a horoscopein a systematic
manner. A closo study of theserules will tame one'smind to
scientiflcallyapproach the horoscopefor fruitful resuts.
Chapter'24is again one of the most important chapters.
Here, the various effectsof a Bhava lord being in a specifichouse
are given. All tho 12 lords are fully covered. How to Eortout
a situation in case of contrary indicationsis given in slokas
145-148.
The bhavaeffectsof Dhooma,Vyatipata,Gulika ctc.. are
narratedfully in chapter2.5. Pranapada Lagna's positionvis-a-
vis natal ascendant also revealscertain specialeffectsas could be
seenin this very chapter.
Shadbalacalculations,Ishtaand Kashta phalasand other
related mathematicalaspectsare elaboratelylaid down in the 3
chapters,viz. 26,27 and 28.
It is not in order if planetsarp studiedwith referenceto
merenatal chart. Padasfor varioushouseswill furfher alter the
planetary sffects.This is what is taugbtin chapter 29. Raja
Yogas, inter alia are best analysedthrough Arudha chart or Pada
chart. The sage suggestsGrahaPadasas well, but u0fortuna-
tely he leavesit at that without addingmuch information.'
For still deeper research,Upapadawill be more effective.
This areawill give moie cluesparticularly about marriage,financo
and.diseases.Seechapter30.
Chapter3l entitled'Argaladhyaya' though brief hasworthy
information on planetary interventions, obstructionsand effects
thereo).
 t5
Significance of planetsis treatedin chapter32.
Karakamsa is the Navamsa Rasi occupiedby Atma
Karaka. Plenetsforming a certainrelationshipwith Karakamsa
and their effects are narrated in chapter33 extending to 99
slokas.
Chapter 34 is againone of the most instructive. Planets
.assumea certaintendencyby virtue of owninga certainhouse.
The sageelaborately touchessuch roles for various planetsfor
all the 12 ascendants. He decideson such principlesthe Yoga
Karakas,Voga Bhanga,Karakasand Marakas for eachascendant'
This will enable us undentand whelher planet will give bene'
ficial resuttsor adverseeffects.Death dealing planetsor Mrakas
allow us to guessthe period of one'sdeath,
'
.d,sthe name implies, chapter35 lists NabhasaYogas which
are availableln most stlndard texts. Many new Raja Yogas
could be found in chapter 36, like Khadga, Mridanga, Chamara,
Kahala etc.
Chapters!7 and38 deal with Lunar and Solar yogaswhich
are popularly known. Raja yogas in chapter 39' Yogas for
royai associationin chapter40, and financial combinationsin
chapter 41 desorvelpecial nention, containing a vapiety of
authoritativeinformatidn
Maraka or deathdealingplanetshavea say on the finances
of the native apart from causing his end' Theseare tersely
entightenedin the 42nd chaPter.
The chapter on longevity,bearing No' 43, is among the
rnost important onss. Pindaytr, Naisargayu,Amsayu and the
like, and computations besed on ascendant/planetary pairs
linking with movable, fixcd and common signs containinstruc-
tive information. If, thp notes,I havetakenPindayucalculations
and worked out a fullfledged example touching all aspectsof
co$putation. I haveadopteda scientificmethodfor deductions
for planetarycontributions arising by placement in bhaias 12
to 7. I havb simply not considered bhava positions
in these deductions but degree-wisepositions of the various
planeti. I have given onecommon formula covering the six
bhavasand the readercan work out the exact lossof longevity.
This can be usefully extened to any loss of years as far as
 16

bhavas12to 7 is concernedin othcr systemlas well. Other

tongevitycalculationshavebeen suitablyannotatedby me.
The readerwill also do well to studychapter44 concerning
Marakas beforehe takesa decisionon longevity. Rahu/Ketu
havealsobeenassignedMarakatwaroles.
The concludingchapterof Vol I is the 45th dealingwith a
number of kinds of Avasthasof the planets' Out of these,tbe
12 Avasthas,known as SayanadiAvasthasare of supremeimpor-
tance. If one tries to interpret theseAvasthasin proper spirit,
he will be ableto detect the diseases the nativewill suffer. I
have supported niy views with the help of information from
Adbhuta Sug"ru of Ballala Sena and Hora Ratna of Balabhadra.
For example,if Mars is in Agamanavastha, one will suffer fronr
deepear pains, . In the normal parlance, we consider only Jupiter
in ine context of ear defects. Diseases of hand and foot are
assignedto venus in Agamanavastha. If one conducts a scien'
tific researchin the matter of diseaseswith the help of planetary
Avasthas,viz. Sayanadi Avasthas,one is bound to reachmany
brilliant clues.
The presentwork offersa vact scopefor suc@ssin predic'
tive astrology. One can build up his own applied astrology
insteadof theoreticalastrologyif he works on the linessuggested
by MaharshiParasara.
A word of cautionis nccessary for the benefitofthe reader,
In order to understand the hidden aspectsof the variousrules
given herein, what is required is a thorough understandingof
theseprinciples. Skipping over fast to an ensuingchaptermay
'present' chapter. To make the
not convey the real ideaof a
reader's Job easier,I have explained every difficult aspect as
clearly as I understandbasedon my own experienceand study of
other authoritative texts'
In the end, I would like to mention that my attempt to
translatethis greatwork andannotatemay not havebeenwholly
successful. I surely would have left some shortcomingsunno-
ticed and unrectified. From the readers,I can onlT expectthe
afrectionof forgiving me for any innocent lapses.
New Dplhi R. Santhanam
Vijaya Dasami 1984
 t'rs::

@
r{}qqrrrqnq:
dIET
BRIHAT PARASAR^A,
HORA SASTRA
[ffiiiri qawrrfrfrf<ti @t
<argdnltfrtnmroi rqrfq fhfrvr<qr+irnnrr
I p]ostratebefore the lotus-feet of Lord Vighneswara,
the offspring of Uma, the cause of destructionof sonow,
who is servedby Bhuta ganas (the five great elementscf the
universe)etc; who has the face of a tusker and who consumes
the essenceol Kapiththa and.Jambufruits'l

qftefiqfiqqlg1tpl: tltlt
q

Chapter I

The Creation
Brts{r gfiaiwi f"tlflif .rffiq{ |
qwql+fl *iq: rfqqeq gnrwfv: ttltt
rnrcr1! qt{ goti Ta' *erggwq t
ferwd -"frfrrf- Et<rqfqti iftilfa q uRll
qfoqfq faq dsar ERfa gi gl ! r
i{frRi a'tgfrqrfr 5tnn qq t qq}! ttltt
'nri
qfHtri stTiflwtnq FFI: 6q{?l
. qr{nfi qfercni q wEFric< firc<tq ?ttvtt
1-4. Offering his dbeisanceto all-knowing sage Prnsrra
and with folded hands,Maitreyr said, "O Venerable,.Astrology,
the supremelimb of the Yedas, has three divisions,viz. Hora,
 18 Brihat porasara Hora Sastra
Ganita and Samhita. Among the said three divisions, Hora or
genethliac part of astrology is still more excellent. I desireto
know of its glorious.aspectsfrom you. Be pleasedto tell me,
"How this Universe is created? How does it end ? What is the
relationship of the animals born on this earth with the
heavenlybodies? Pleasespeakelabcrately".
Notes : Maitreya was Parasara'sardent disciple. Sdge
..Parasarawas the illustrious father of BhagawanVeda Vyasa.
Partsra Smriti, Pergssn Sambita and the presentwork para-
sert Horl are some of the immortal contributions made by
our sage.
Parasara'spreceftor wassage Saunaka,the reputedauthor
of Rigveda Pratisakhya and other vedic compositions, from
whom hc took instructions in astrology. Saunakawastaught by
Narada, son of Lord Brahma Pitamaha in the matter of astro-
logy and othcts. Narada got direct instructionsfrom pitamaha.
These details are stated by sage Parasarain. the concluding
coapter ofthe presentwork.
. The sagepredick In the courseof his treatise thet Saliva-
.hrna willbe born in t yogs csusod by relationship betweenan
uigular lord and a trinat lor as both are in Simhasgntmstrvide
ch. 41 slola 32. While the tecbnicrlities of the ashological
part of this strtement will be understood by the reader as he
progress€swith the study of tbis work, it witl be evidentthat
Parasarr wasmuch before Sdivahana. The era of'salivahana
commencedln ltD 72. Since Veda Vyrse is reveientidly referred
ts Parasaratmdja,meaningthe ofrsprlng of Parasara,Sagepuas-
en lived during Mrha Bhanta ero.
Sage Maitreya's name apDearsin Veda Vyasa's Srimad
BhagavataPurana. Maitreya was sag€Kusaru's offspring. Sage
Maitreya achieveda great deal of fnowledge in spirltuat an'A
orher topics. Vidura abandoned his kith and kin and met sage
Maitreya to achievereligious merits.
As can be seen, our text is in the form of a carritch
betweensageParasaraand Maitreya. the Master and the Disciple
respectively.
Astrolggy has three divisions, viz. Hora, Ganita and
Samhita. Hora dealswith genethliacpart while mathematical
aspectslike planetary movements, streqgths etc. aretaught by
the Ganita branch. Samhita meansa collectioq or compen-
 Chapter I . '
t9
dium of law, code and digestof any branch of learning. These
are fike Rig VedaSamhita. Clnraka Samhita, Vasishta Samhita
etc. Thus ,Sarn&ira
is not an original work.

m{ $a iETqI fqq ! qkrgqEfifrun r

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qf ?i?rr r6lfil q{gilfrrfiT{q{ |
qeqTfq *eqqd, qqr ilggaTrEq.ifr(ilqtl
{|ftmT glrT.ft|Fr wiEr sarqrRi r
qiilird'riirif: dtr
eTrftaq,Tq Eranrnfetrurr
;r ari qfqlcqrq qrfwnrq {16rrrErrI
. {n qftfE{ g:d qTqt ;TT?iqu: rrcrr
5-8. Parasaraanswered,.O Brahmin, your query (so to say,
the desireto know of the infficaciesof astrology)nai an auspici-
ous purposein it for the welfare of the Universe. praying Lord
Brahma and Sri Saraswati, His power (and.consort), aoA tne
Sun God, the leaderof the planetsand the causeof Creation,
rshallproceed to narrate to you the scienceofastrologyas
heardthrough Lord Brahma. onry good will folrow the teaJhing
of this scienceto the studentswho are peacefullydisposed,whi
honour the preceptors(and elders) who speakonly truit anO
who are God'fearing. woeful for dverdoubtlessry will it be to
impart-knowledgeoithis scienceto an unwiiling student,to a
heterodox and to a crafty person.

qSlsqmrirm) QsqrilR:
infq: rqthq{: r
qqi(ET{t
{A{tq} tr*R"g"rfi*e:rrerr
dfltqr<m: ffiqfqf,r?qr snrrr.mrI
qdrin qqiq{ 'qq?qqfd
flild ul otl
fM ir€q +E€q q{d atqqfirf,: r
fqEF'r ilejrTTof iT {rqur{ atwq utttl
aqtilral{iliqt,} feugaEir{g rffi r
4t"enin?rlfi) f*T, {rf{dfqsqtqd: 1t Rtl
n Brihat Parasara Hora Sastra
,9-12. Sri Vishnu who is the lord (of all matters),who has
undefiledspirit, who is endowedwith the thtee Gunas although
he transcends the grip of Gunas (i.e. Gunatita), who is tle
Author of this Universe, who is glorious, who is the Causeand
who is endowed with valour has no beginning. He authored
the Universe and adninisters it with a quarter of his power.
The other three quarters of Him, filled with nectar,are kno.
wable to (only) the philosophers (of maturity). The principal
Evolysl who is both perceptibleand imperceptibleis Vasu Dwa.
The Imperceptiblepart of the Lord is endowedwith dual powers
while the Perceptiblewith triple powers.
qfffiqsfv?fn{m: wqilsr;rnftrm1 r
sFrftrril rftnfic-r$Rarv corJunilt ltl
TkfiltrtTt qr rFlin aterTaqr
uqrdirc:firdt
1
@t ifrf,l qilufylt
i6,iqrq rsfdc{ Ifr
rqrf,shq'd rlr qftqq r
dq:rlwrsFlRll fqG'g{l: ifiriuTTfqq:trf ill
13-15.The three powersare : Sri Sakti(Mother Lakshmi)
with Sattwa Guna,Bhoo Sakti (Mother Earth) with Rajoguna and
Neela,Sdtcriwith Tamoguna. Apart from the three, the fourth
Lind of Vishnu, influencedby Sri Sakti and Bhoa Sakti,assumes
the form of Sankarshanawith TatnoGuna, of pradyumno with
Rajogwa and of Anirudha with Satwa Guna.

rqnil €fl n{iqrfi{'d: rR.F[. {il |

qq!1 dt{onqta, nqranrEtg;fr:ltqtl
irfiraarE€{ri wF rgrttrrqfaqq r
*g c*vtnma €{Rtqrsfrrfiqr qr: ul\etl
16-17. Mahattatwa, Ahamkera and Ahamkara Murthi,
Erahma,are born from Samkarshana, Pradyumnaand Anirudha
r6pectively. All these three for-msare endowedwith all the
tbree gunas,ivith predominanceof the Gunadue to their origin.

qiirRR"Et q?{r srRaafrnraa

r
srftqlil qrersrriq ilqfr{+{dgfd: ulctl
 Chaptert
2l
tdlirffirrl
ilqqr"€T{ ilfi cr0fd ssnffiq: uletl
18-19. Ahamkara is of tbree classes,Le. with Satwik,
-;;_;
Rajasik and Tanasik dispositions. Divine chss, scnsory
and the five primordial compounds (ar, eartn
J"jF
respectivelyfrom the said three Ahamkaros.

ufrrnnnsQd frrtr: R?Tqrfr wrerq r

X{rwf qq* lgr d}elrriqrffisff, ft rrlorr
20. Lord Vishnu coupled wirh Sri Sakti rules over thC
three worlds. coupled with Bhu sakti, Heis Brahmacausing
the universe. coupled wtth Neela sakti, He is siva, destroyini
the Universe.

w{g *q trcrTFtf ffir

a{ f( afeerga ! fe{ii e qrqnqfrnlttl
, qig q{ *ig &qtiq'red nfqq r
dh't{il g&6wdt 't<rtnqirt6:frc ulRtl
Hqfi{d rg: Ti wrrqalr|qq: r
qt qr* q rt{: r|TqrflfitTrfqt6.r:ilRltl
||RFTIE] atilqnfqsftr: fqqr{q: r
sqrTfrr1 qr.qrg ricr ffiqtl: nRvtl
2l-24. The Lord is in all beings and the entire
Universe
is in Him. All beingsconrain both Jeevatmau"a poiaii
lmsas, Somehave predominenceof the forner while yet some
have the latter in predominance. parqmatmctnsair pt"do-ioaoi
inthe Grah^r viz. Sun etc. and Brahma, 6iva and others. Their
pouers or consortstoo have predominance gf paramatmonso.
Othershave more of feevatmamsa.
 qqF[iTr(rf€TdtsttlrT:
I lRll
Chapter 2

Great Incarnations(Of The Lord)

1P15su16fr I t QI?tiII(l <qTq*tl
isfr *cindglar: hqr tQ gfr{q( lrr1rr
of Vishnu,vz.
l. Maitreya : "0 sage,arethe inca.rnations
Sri Rama,Sri Krishna etc. endowedwith Jeevamsa?

<rrr: g;qlrl ql fqs I 1F(€,qr6(Tiwn

I
qil gvthar<n-t qri dtqivtfltktt: llRll
2. Parasara : "O Brahmin, the four incarnations, viz.
Rama, Krishna, Narasimha and Varaha are wholly with
Paramalmamsa. The other incarnations (thao these,out of thc
ten) have in them Jeevamsatoo.

srreiqoqffi qtng tFtrtrrtt: | .

. dlqrqt t{qqi r${t qilta: ttltt

, tmrt .Tffrmtt tqrdi le1ut t

q{iefirttqtq q1lvilil: gln: rt,tttq llYlt
3-4.The Unbornlord has manyincarnations. He has
incarnated is the planets(JVavaGrahas)to bestowon the living
beingsthe r-esultsdueto their Karmas. He is Janardana.He
assumedthe auspicious form of Grahasto destoy the demons
(cvil forces)and sustainthe divinebeings.

ilFlsftrr<: q{Tq q?rrq rgilFtt: I

fiEl qfrgltl !a: drgeu ir u{ll
qrril frgiawa qdd qdes q t
qm qlqFrq *fE*q€q {t61:llqlt
Rqtrwfrr<rq n qt;t ftsfq deql: t
qqftrrtnlsfutl}g t q{ dqqfqen:llell
 Chapter 2 23
. 5-7 From the Sun God the incarnation of Rama, from the
Moon that of Krishna. from Mars that of Narasimha, from
Mercury that of Budhdha, from Jupiter that of Vamana,from
Venus that of Parasu Rama, from Saturn that of Koorma
(Tortoise),from Rahu that of Varaha (pig) and from
Fetu that
of Meena (Fish) occurred. All other incarantaions tlan these
also are through the Grahas. The beings with more paramatma-
msa are calleddivine beings.

cftqi{@Fr6} tS ffi ri qf,lfril: r

sqff€$,ql u{+am q<qftqiflfr:TFrr:ilqtl

TFTEIUT1q,q:qf gffir{r qqGil * r

aeq t fedtq;} gT: rrfr<q {m ilqtl
qffi:qactqi *$a) anil +1-gFu:I
isfq iliq dH fuamA€rrqGilQrrqorr
st * qftnf fqs ! s{ qnqi qilefr r
Tdrqfr qfrcqftn ilwq1qFilafac:rr11rr
frqr asaq]ftrq
il-dfrilr( rnnlfr nf(faq r
il€qrdalatetd ilrgui{rr fq{iqa: ltRtl
qt tr; vmrqnTi€TT
*il.fr- <lq ffi r
fu am graT il?qfii qFqqiqHulitl
8-13. The beings with more Jeevatmamsa are (mortal)
beings. The high degreeof paramatmamsafrom tneCroior,
iii.
Sun etc, did incarnateas Rama, Krishna erc. After
compteting
thgmission, the Parantatmamsas (of the respective)O*no', a[Ji
(in the "respective)Grahas. The Jeevatmaportions
llerge from
the Grahas take births as human beings and live
their lives
according to their Karmas and again m.rge in the
Grahas.
And at the timc of Great Destructioi, the Giahas
*"1i..[.
in the Lord Vishnu. One who knows of all these, ", will becorie
versedin the knowledgeof the past,presentand future.
Without
a knowledgeofastrology thesecannot be known. Hence
every.
24 Srihat Parasara Hora Sastra
onc should hovc a knowledge of Astrology particularly the
Brahmin. One who, devoid of astrological knowledge,blames
this sciencewill go to the hell called 'Raurava', and will be
reborn blind.

sM qilTuITESrTtsrtFt:
lt I ll
Chrpter3

Planetary Characters And

Description
cfqd rrlrfii tsw erqf,wi gi I I
tqt gqR{G{mi slTqr tfi,oTdi gil il trl
l. Maitreya : "O Sage,you haveaffectionately explained
about the planctary inoamgtions. Now kindly detail their chara-
cters and dispositions."

rIT FrF ! llrqflfq drqmt qRfcfil{ |

arriiln nfr ga-fr aqlthftErqiwr:rrRrr
tT iamirtR AinTfr nrffiE I
rnfr ffilnrnf{ ftq<rqrnfr qrf{ il rrtrr
2-3. Perasara: "O Brahmin, listen to the accountof place-
ment of thc heavenly bodies. Out of the many luminousbodies
righted in the skies, some&re stars; yet some are planets(i.C.
Grahas). Those that have no movementsare the Nakshatras(or
asterisms).
Notes :'Placed in the firmamentsare many stsrsamong
which we have,for astrologicalpurposes,2? starsand ? planets.
Rahu and Ketu though recognisedas planetsfor astrological
delineationsare shadowy. Thesetwo are nodesof tho Moons
Chapter3 25

and are exactly apart lS0degreesmutually. Their positionsare

forrned when the Moon crossesthe ecliptic from northern latituCe
to southernone and vlce versa,

ilsq'a) qTfr TeGaqmt l g il ug: t

wfi51q ilrn€{{fi qfrq?qrR-srilElrrr:ilvtt

t(alq{tRqTrrrql iFqr 'tqt&daqr: t

f,fear rlqTq: Rf€ q-{r€iqfitfEiflrrt: utrl

{T{it..trllirfrqd tanR< oFrarl I

qqfr{r-fqq}qrqisci fq:ed{qrt!q{ nr,tl
4-6. Those are callcd planets (or Grahas) that move
through the Nakshatras(or asterisms)in the zodiac. The said
zodiac comprisesof 27 asterismscommencingfrom Aswini.
The sameareais divided in 12 parts equalto 12Rasis(or signs)
commencingfrom Aries. The names of the planetscommence
from the Sun. The sign rising is known as Lagna (or the
ascendant). Basedon the ascendantand the planets joining
and departingfrom eachother, the native's good and bad effects
are deduced.
Notes : Planetsmove in the zodiac through stellar nran-
sions pr Nakshatras. The namesof the 27 Nakshatrasare :
l. Aswini 2. Bharani . 3. Krittika
.4. Rohini 5. Mrigasira 6. Arudra
7. Punarvasu 8. Pushyami 9. Aslesha
10. Makha ll. PoorvaPhalguni 12. UthraPhalguni
13. Hastha 14. Chitta 15. Swati
16. Visakha 17. Anuradha 18. Jyeshta
19. Moola 20. Poorvashadha 21. Uttarashadha
22. Sravana 23. Dhanishta 24. Sathabhishak
f5. Poorvablr6dra 26. Uttarabhadra 27. Revati
Thenames of the planets a.regiven in sloka l0 of this
chapter.
The ascendantis a very importat point in the horoscope.
It is the sigh that rises in the east, on the latitude of birth. The
apparentrising of a sign is due to the rotation of the earth on its
own axis at a rate of motion causingevery degreeof the zodiao
 26 grthat parasara
Eora Sastra
reems to ascendon the easternhorizon. Approximately,
hours are required for_a sign to passvra two
the'h"r;;;;;h.r"by
every degree taking four minutei to ascend,
fni, Auratl"J,
however,is actuallydependenton the concerned
latitude.
Actually the Sun has no motioF.
His is an
as viewedfrom the rotating earth. ottrer-ptanet, apparentone
nodeshavevaried ratesofjmotion. iiJr"aligin"
The av'eragedaily motions
of the planets,which are not, however
standard,are as follows :
The Sun : lo
The Moon : l3-I5'
Mars : 30-45'
Mercury ':
65-,l00'
Venus z 62-82'
Jnpiter : 5-15'
Saturn z2'
Node :3',
With suchdifferentmotions,a planet
gith others. Theseaspects forms rariousaspects
through-rongituoinar distances have
a greatdealof utility in astrology. This
T, *nat if,e-;;;G;
8tsto be considered.

i* rTqrrrE"ani i'qt, ?tT{f;,,ottpftf;1

qrftqRT{gqTtqr 1tfqr-desFi ll rrurr
7. Detairs (of astronomicarnature)of
starsbe understood
by ;eneral rules while I narrate to you
about the effectsof
planetsand signs.
Notes-: planetary movementscan be fully
. understoodfrom
astronomical ljterature ahd Samhitas. Naraia
S";i;;":i;;;;
Samhita, Vasishta Samhita etc, are hinteJ
at by parasuri,fi
"general rules" or gtqlal SffGf. This may well mean
other
ordinary literaturedevotedto stefiarmovemenrs.

eRq mr*qa: <in qrfiilllcFrimq r

tfl g€rT$eT:fiTqf:fEmnl q Ftd f*ar rrcrt
r*alvt\rr*: RrarierrdqqqE{:(Sat r
sTernlqfiq derri ilfiliqg"rd€i,,.,,
Chaptert 21
8-9. The positions of the planetsfor a given time be taken
as per Drikganiia. And with the help of Rasi durations appli- '
LUt. to thJ respectiveplaces,the ascendant at birth should -be
known. Now i tell you about the castes' descriptions and
dispositionsof the Planets.

qq dat rfq{qra} qHFilrir tuerqrl I

ga: qfi: {|{t qr6: tgr*t T{rnq ll { otl
lO. NAMES OF PLANEZS .' The names of the nine
planets respectively are : the Sun, the .Moon, Mars, Mercury,
Jupiter, Venus, Saturn, Rahu and Ketu.
Notes : In the Sanskrit literatuie on astrology,the planets
are denotedby different names. Please see. ch. 2 of my English
translation of Horasara, for additional information in this
regard.

ffi1qi-Ttf{-qgar eft'i€-rrg-*.ffi:t
ETt:,irrqtl drql:, T(: T(-{tr tu: ltl lll
ll. BENEFICS AMD MALEFICS.' Among these,the
Sun, Saturn, M'ars,- decreasingMoot{, Rahu and Ketu (the
aseendingand the desceudingnodes of the Moon) are malefics
while the rest are benefics.Mercury, however,is a malefrcif he
joins a malefic.
Notes : That decreasingMoon and increasingMoon are
.respectivelya malefic and a beneficis the view conveyedby the
sage.Yct some exponentsand comrnentatorshold the following
view :
When the Moon is aheadof the Sun but within 120",
she has medium strength. Between l20o to 240' she is very
auspicious, ssg qfffiIrlnii]. From 240" to 0" she is bereft of
, strength. This is Yavanas' view, vide P. 70 of my English
Trunslationof Saravali. This view is, however, relatedto the'
Moon's strength or otherwise, while waning Moon (Krishna
Paksha or dark half Moon) is a malefic and waxing Moon
(Sukla Pakshaor bright half Moon) is a benefic.
Should the Moon be conjunct a benefic or aspected tra
benefic,sheturns a benefic,evenif in a waningstate.
 28 BrihatparasaraHora Sastra
f _ As regardsMercury, we have clear
instructionsfrom
kr":"1-thathe becomes a maleficifhejoinsa malefic.If
I
\goint Moonand Mercuryar. tog.tn.i, iorr, ur" benefics:
refiil q Rqrqrv) rFr: gg{irFqir:
I
€r{ $q} gri: x}m} tu} qifrqErq.F:trtRtl
iivql ilT{g<tift TU{rirErqr: r
tFqfq: $r{fli: r}wvqrarqgriTg:qE:ulntl
,l:l? ,_t!*!rA.Ry G7\ERNANCES.. rhe sunisthe
.3:*Y,::lt:.:h'-'i;. ffi ; ;"" #eirtl:
il:i"?,:j";
Y::::::"".'^_:.:n:q1-._lwrr'erupiierd;;;'"#;]J;:'":
happiness.
Venusgou.rnrs.rrn (potln.v)_-*i,,"
grief.
r","r,lir.li.l
Notes : The degree of benefic effects
of the indications
mentionedabovewill be commensurut"*ittr
tn. ,t..o!it;';il
corrcerned planet. If the Sun is strong,one
wiff havea matured
soul and will makeabundant.spititual
generalhappiness ffiess. Knowledgeand
wit berpet acquiredir rJpit". i, *.ilJ;;;;;:
Grief wilt not be there,if Saturnis Uer.ft
of strength.
<frffr} g rT.nnl +fif iiql tTtt?qET:t
Eul rragnr-€q sfqqt gEqrid illvtl
' i.1tl_
<fegnra ilqr rwfggqrl r
gi nlq {,fEn! qefftl sf#ena nt{rr
14-15.PLANETARY CABINET.. Of royal
statusarethe
Sun and the Moon while Mars is the army
chief. prince_
apparentis Mercury. The ministeriarpranets
are Jupiterand
Venus. Saturuis a servant. Rahu and
Ketu form tfr. pfuo.tury
army.

. triranql Rerdt{il q"ttqrr}fqrrft,{: r

irit"qrg:: $* Tr* fatvqrq)
llirRTttlil t qtl
rfrqrr* grit: {ft: {rrTTRrtq q l
Fuulql q*: grl ilrqt Eqrqq !rrlurr
l. iil- . Leaderof elephants,animalsetc.
 Chapter3 29
1617. PLANETARY COMPLEXIONS .. The Sun is
blood-red. The Moon is tawny. Mars who is not very tall is
blood-iedwhiie Mercury's hue is akin to that of greengrass.
Tawny, variegatedand dark are Jupiter, Venus and Saturn in
their order.

q6qEEf{Tftlilrfaagf+s}u:qTfqfr faq I r
qqHqi <Tqrri iil intr *tq q uletl
18.
"
PLANETARY DEITIES .. Fire (Agni), Water
(Varuna), Subrahmanya (Lord Siva's son following Ganesa).
Maha Vishnu, Indra, SachiDevi (the consort of Lord Indra)
and Brahma are the presiding deitiesof the 7 planetsin their
order.
Notes : The-delties or Adhidovatasof the planetsas given
above may be invoked to get the respective planets' africtions
cured. For example,evils indicatedby Mercury can be brought
under control by offering prayersto Sri Vishnu Bhagawan.
The namesof the planetary deitiesare additionally emp-'
loyed by Varaha Mihira in selectinga name for the child. The
consonantsand vowels are attributed to the seven planets as
under.
o'il,' sun The Vowels(12 in numberfrom e{ to l11)
fc-z*It46ea Semi Vowelsviz. zr,T, n[ and q
Sibilantsviz. W,tt and c
Aspirateviz. 6
.Mars Guttural viz. :F',€, rI, Et and I
$...i-Venus Palatalstiz 4, tt, sf, g and 6t
K&\iu^* MercurY Cerebralsviz. e,6, g, d and oI
i*J-"' IuPiter Dentalsviz. e, aT,E, s and;f
lpudt,t.. Saturn Labials viz. q, $, if, $r and q
The name of the child can be selectedwith an initial letter
as above basedon the strongerof the two, viz. natal ascendant
lord and Navamsa ascendantlord. For example, if Mars is
stronger,the name can havea guttural in the beginningappropri-
ate to the presiding deity. In this case, Subrahmanyais the
deity .and the name can be Kumara (gqn) or Guha (gq).
Similar deductions can be suitably made in other cases. If the
 30 Brilnt parasara Hora Sastra
initial letter belongsto a planetwithout dignity, it will bring bad
lupk.
Likewise,the Nakshatrastoo have presidingdeities. Any
ion caused to natal star by way of maleflc oceupation,or
orlna can off
the concerned. The 27 deitiesare

Aswini Aswini Kumara

Bharani Yama
Krittika Agni
Rohini Brahma
Mrigasira Moon
Arudra Siva
Punarvasu Adiri
Pusbyami Jupiter
Aslesha Rahu
Makha Sun
PoorvaPhalguni Aryama
Uttara Phalguni Sun
Hastha Viswa Karma
Chitta Vayu
Swati Indra
Visakha Mitra
Anuradha Indra
Jyeshta'. Niruti
Moola Varuna
Poorvashadha Viswadeva
Uttarashadha Brahma
Sravana Vishnu
Dhanishta Vasu (qg)
Sathabishak Varuna
Poorvabhadra Ajacharana
Uttarabhadra Ahirbudhanya
Revati Poosha

For example,if Ketu

is in Krittika in the 9th house,the evil effcctsdue to fatherwill
be given by Ketu iu Sun's dasa (related to Krittika). Hence
propitiation of Firu god will counter the possible evil.
Chapter3 3l
Alternatively, Lord Ganesa representing Ketu may also be
pleasedsuitably.

lalq"ta1 qWil q tqa.t€Iqfau ! r

ir<r: iqrrq fqi{r wguTe} grwqntle.n
19. SEX OF THE PLANETS .' Mercury and Saturn are
neuters. The Moon and Venusare femaleswhile the Sun, Mars
and Jupiter are males.

: {rftr faq!t
qlqrfr"t qrwi q ffi?ilfrfr qeftdq{ llQoll
20. PRIMORDIAL COMPOUNDS .. The PanchaBhootas,
viz. fire, earth. ether, water and air are respectivelygovernedby
Mars, Mercury, Jupiter, Venusand Saturn.

gqdl f-qr<qrT
Swnl' arfanlGq i r
ufr: vrr} Gq]eq! rrRlrr
rtfrrgM n{qqurT
21. PLANETARY CASTES .' Jupiter and Venus aro
Brahmins. The Sun is a royal planet while the Moon and
Mercury belong to commercial community. Saturn rules the
Sudras(4th caste).

dfqs{raq: triti gq{T} qsmrqr r

qrige-u<tgel cw:-ryftrrl ' Gq ! ltRitl
'
22. Satwik planetsare the luminariesand Jupiter, Venus
and Mercury are Rajasik while Mars and Saturnare Tamasik
plancts.
Notes : The Satwa,Rajasand Tamasik naturesof planets
will have a say on the disposition of the native. For further
information, seemy notes,lrde P. 51 of Seravali.

qfafav I r
Wcrl dtq gqFrcq{q}faq ! rrqlrr
. . 23. DESCRIPTION OF THE SUN .. The Sun's eyes are
honey-coloured. He has a square body. He is of clean habits,
bilious, intellilent and haslimited hair (on his head).
 32 Brihaf parasara Hora Sastra
Notes : Much additional detailscould be gathered from
my notesin ch. 4 of saravariand ch. 2 of Horasrra. The native
will be influencedin appearance,dispositionetc. by the strongest
planetor the ascendantlord or the Navamsaascendant lord.
'grf,TqGl
ir$zlRFfi',rn: lragfav ! r
!rT{s rTqffiq{q qsqql TfirgT: illvtl
24. DESCRIPTION OF THE MOON .. The Moon is
very windy and phlegmatic. Sheis learned and hasa round
body. Shehasauspiciouslooks and sweetspeech,is ficklemind-
ed and very lustful,

Ttl rtterql qtq{qqq}Ercqflar:r

fqasafdr: *dt ! ttR{tt
U{IqeErirgftq
25. DESCRIPTION OF MARS .. Mars has blood-1g6
eyes,is fickle-minded,liberal, bilious,given to anger and. has
thin waist and thin physique.

?!:aiso: fqqGEqT{qqfaqrwnfkqu: r
fqrcr1 6sqr1 fqs ! qrwq6ldwcn uRqtl
. 26. DESCRIPNON OF MERCURY.' Mercury is
endowedwith an attractive physique and the capacityto use
words with many meanings. He is fond of jokes. He hasa
mix of all the three humours.

1€(il* Ua$iq fqf'ql qdilat r

mqcSR{} alqn Finnefq{n€: nRstr
27, DESCRIPTI@N OF JUPITER : Jupiter has a big
body, tawny hair and tawny eyes,is phlegmatic,intelligentand
learnedin all sastras

gdt womg dea:gclatr vril: ga:r

6rdqt,at ttn'rfhrdshtnin w[qdq: nQetl
28. DESCRIPTION OF VENUS .. Venus is charming,
h4s a splendorougphysique,is excellent or great in tlisposition,
has charmingeyes,is a poet, is phlegmaticand windy and has
curly hair.
Chapter 3 33
Notes : The word gdt in the text has manypurports like
happy, virtuous, charming etc. Since Venus is a charming
planet,the said meaning'charming'has been used. However,
I do not imply that Venus is not a virtuous planet etc.

gr{hirg: qr'tR: &gieufrqrcrnr: I

€qeiafr5qq; ,itr s<<lqrq] Gq ! rrRerr
29. DESCRIPTION OF SATURN .. Saturn has an emaci-
ated and long physique,has tawny eyes,is windy in tempera-
ment, has big teeth, is indolent and lame and bascoarsehair.

{qT{ri {t*qircu}sfr rlqfiT: I

qrdr5filsl dtnq r<$gwirr: fdt uQotl
' 30. DESCRIPTION OF RAHa AND KETU .. Rahu has
smoky appearancewith a blue-mix physique. He resides in
forests and is horrible. He is windy in temperamentand is
intelligent. Ketu is akin to Rahu.
qRq ttil€{q'1 qsw itn EfqI {tri}qqr
nrgiwrdtuwa nrq qat<alfaq!rrttrr
31. PRIMARY INGREDIENTS (OR SAPTA DHATUS) :
Bones,blood, marrow, skin,fat, scmenand musclesare respecti-
vely denotedby the planetsfrom the Sun etc.
Notes : The Sun and others upto Saturnrule the Sapta
Dhatus or primary ingredientsof the body, as denotedabove.
Tfueirstrengthor weaknessindicatesafety or otherwise to the
Dhatu concerned. 'For example,if the Sun is affiictedat birth,
the native is liable to suffer disorders of bones, breakageof
bones,and the like. The nativewill incur disordersof blood if
the Moon is primarily ill-disposed. Similarly other aspectsof
the Dhatus may be considered.
' teriuqi{ affigTEli't atq qI
nhnrrqlerrmFg ileil: qrrfEq:lwrrEnQRtr
32. PLANETARY ABODES .' Temple, watery placd,
placeof fire, sport-ground, treasure-house,
bed-room and filthy
ground : theseare respectivelythe abodesfor the seven planets
from the Sun onward.
U Brihat ParasaraHora Sastra
Notes: The abodesdenotedhave varied uses,particularly
in horary astrology. If, for example, Mercury is related to the
r@overyof a lost article, it will be near a sport-ground. If it
is Venus,it is in the bed-room,and so on and so forth,

Gq !r
sqt€fqi nqlaiat f{k{i{i faqtflq !tt11rt
33. PLANETARY PERIODS .' Ayana, Muhurtha, a day
(consistingday and night), Ritu, month, fortnight and year :
Thcseart the periods allotted to the planets from the Sun to
Saturn,
Notes : The durations cited can be related to the maturity
of an event,particularly in horary astrology and in Dasa bhukti
judgements. Should the Sun,for example, be related to the
fruition of an event, it witl be in about six months.
Ayana is the time taken by the Sun to ccmplete one
course-northern or southern in tbe zodiac, This is about six
months. The Moon indicatesMuhurtha, which is equal to
48 minutes. Ritu is approximately two months or the time
rcquired for ths Sun's transit of two Rasis.
The period indicated by Rahu is 8 months and Ketu
3 months(vide sloka 46 of this ch.). Also seesloka 18,ch. 4 of
Saravaliwhich statesfurther useof theseindications.

6e--Elr(-fifftT-Ru<qTIrn {'ql qr6'I:

nlq d fHqr: qqt€tri r:qr@sfd
tsYtl
rl|
Y 34.APLANEVRY *tsrgs Pungent,sa'line, bitter,
mixed, sfrEet,aclduous
nlxeo, sweet, acidifousand
aha astringent
astnnsel are' respectivelytastes
lorded by the Sun e/c.
Notes : The strongestplanetwill give the native a pen-
chant for the particulartasteruled by it. Alternatively,one may
like the tasteOenotea_ngteZna to4 or the t coniunctthe
2nd lord. The. too has a say in ihe. matter.
II many are related, the stroqgestone prevails.

giwl Efq-fi [{ qfq-qtqt q aftrt r

qfrqt qqg?riT fsa-qrrl aqlqi nR{rr
 Ahapt", 3 35
frvtrqi afvava;a-gn-uta qqfif, fq r
q{ar a} qeftiq} fei iqr laqtnq!rrlqrr
rcqi q qfc'{: Trr: qlrfl a'lrigq:fci r
drqui q'hqdal qat qrqqlsqr: nlstl
etiner6Ekruri qd* qfe?rilqrr
rFqlg{rqrcraT $rtr {triqmr:nQetl
35-38. PLANETARY STRENGTHS .. Strong in the east
are Mercury and Jupiter. The sun and Mars are so in the south
while Saturnis the only planetthat derives strengthin the west.
The Moon and Venusare endowedwith vigour when in the
north. Again, strong during night are tho Moon, Mars and
Saturuwhile Mercury is strongduring day and night. fhe rest
(i.e. Jupiter, the Sun and Venus)are strong only in aay time.
During the dark balf maleficsare strong. Benefics acquire
strength in the bright half of the month. Malefics and beneicg
are respectivelystrong in Dakshinayana and Uttarayana. The
Iords of the year, montb, day and Hora (planetaryhour) are
strongerthan the other in ascendingorder. Again stronger than
the other in the ascendingare : Saturn, Mars, Mercury, Jupiter,
Venus,the Moon and the Sun.
. Notes : Indicated in the first instance are directional
strengthsor digbaln. The following are the directionsrelated to
a horoscope.
East ascendant V 4
North 4th houseor thc NaOir? ?
Wpst 7th houseor the descendanuR
South lOth houseor the meridian (9 6
Theseare to be reckoned only from the ascendantand not
from the Moon.
Jupiterand Mercury haveDigbalain the ascendant. The
Sunand Mars acquirethis strengthin the lOth house;Saturndoes
so in the 7th. The 4th givesdirectional strengthto the Moon
and Venus. The planetgets no Digbalaif it is.in the opposite
sign with reference to its Digbala house. For example,Saturn
has no Digbalaif he rises.
, T h e . u s e o f D i g b a l ai s : @ l l
dtj.rt thr n"tt
""ti"r
36 Brihat ParasaraHora Sastra

@llgjorded by i!. If JupiterN m the ascendant, the periods

;?TilpffilTlTtr$ccess in north-east,the direction.,rt"d by
it. The directionsof the planetsmaybe understoodas under:

Tho Sun - east

Saturn - WOSI
Venus - south-east
The Moon '- north-west
Mars - south
Mercury - north
Jupiter - north-east
Rahu - south-west
one undertakes living in or jo

h"jr *ill b" obut*"ti. r.

Io uaderetand other strengths,the reader is referred to
Smvell, Part In my English translation and notes thereof in
this context.

qfr wafr F(qr1 gqrrq qrigem: I

qiftH'<nn rt;il: rrarrurt urrgr:ule.rl
g.q!ff lrft: l* ga-a} rt.6-dltrFtl
I
t'lwq q,igerq qt iqr: arqrfaErlrtvotl
39-40. RELATED fO TREES .' The Sun rules strong
trccs (i.e. tree3with stout trunks). Saturn uselesstrees,the Moon
grilky trees(like rubber yielding plants),Mars bitter ones(like
lemon plants), Venus floral plants, Jupiter fruitful ones and
Mercury fruitless ones.
Note : Much information can be seenin Brihat Jataha
and Saravali in rcgard to birth of trees.

lrflqrwrdqrfuq \ufcrrctaw t
mfaarffi qc*ri ?{trTgiqt llvlll
ker;qr quif'rcq ta}fiqagfr faq ! r
dfi <qlficrft: ffiql ffiq ! ttvqtt
 Chdptert
37
!ft, ilerrqt fqs t qrrl: eTlqa,iqq r
rnqnld qTrr6,r€r
rd: wtqfmf Eq!rrvlrr
IEr{ =tqa'i{ g RF{F; So'ar rr I
rei fTi nifqq ! qaad atE q uyvtl
4l-44. OTHER MATTERS .. Rahu
rules the outcaste
while Ketu governsmixed caste. saturn and
the ooJ.r ioiti"
anthills. Rahu denotesmurti-coloured crother
*u i.tu E .
Lead and blue gem belong to Rahu and Ketu
,rpr"r,- Ur"ir,
';;;"
the sun, the Moon, Mercury, Mars and saturn
govern saffron, sirken, red silken, white io ti.i,
sirken,uru"irjr't""]'iro
and multi-colouredrobes.
Notes : ,rChandola" is translated as outcaste,
thouch it
additionalty means one cruel in OeeOs(fitel;;;:;:
instance). It further meansa person ilregaty f*
aoro to--i'iua-i
(4rh caste in Hindu tradition of
ancient days) father -". and
Brahmanamother. Ketu denotesa person
U"_' tnr"rgt
intercastemarriage.
authorities hotd the following view.about
planetary
,ob* lor"
The Sun-coane, the Moon_new, Mars_burnt,
Mercurv
:-ryr:r soaked,
Jupiter-ofrecent
-Gil-U"i"J;;;
durable,Saturn-torn, Rahu-multi-cJloured il;;:
anaf eiu_ilricn
torn.

t.ftdgqrttrrq gvrrratn ftqo: r

q?as qqf fHqr {rcfq 6qr
fuq:rrv{rr
'. tqdsfr, gffa: d+q f{rft,* &q ! r
srtelrTRTRirrqqf*: +*qtcet Grq! rrvqrr
'45-46. PLANETARY SEASONS
.. Vasanta, Greeshma,
Varsha, Sarad,Hemanta and Sisira
are the six Ritus,6;;;;
governedby Venus, M1s, Mo9n,
Mercury, Jupircr and Saturn.
Rahu and Ketu denote g months
I .oiths respectively.
Notes : Sinceth-eSun is the"oa
causeof the seasons,he is
not specificallyallotted any season.
However, the Sun is a co-
ruler of Greeihma Ritu apart from
Mars.
38 Brihat ParasaraHora Sastra

The durations of Ritus ot seasonsare as follows :

Vasanta - 20th March to l9th May
Greeshma - 20th MaY to l9th JulY
'
Varsha - 20th July to l9th September
Sarat - 20th September to 19th November
Hemanta - 20th Novemberto l9th January
Sisira - 20th JanuarYto lgth March
But in the matter of lost horoscopy, a different nomen-
clature is followed by many to ascertain natal Sun's placement
by Ritu. For details, pleaseseepage12 of my English render'
ing of Nashtr Jatako.
rrfrt(rlfir6{it fqiqr qqQq(: I
Til{-d q{qd $FT(T dtqiilFl: nYetl
, , 47. DHATU, MOOLA AND JEEVA DIVISIONS.' Dhatu
plenetsare Rahu,Mars, Saturnand the Moon while the Sun and
l.ous are Moola planets.Mercury,Jupiter and Ketu rule Jeevas'
Notes : The divisionsof Dhatu (metals), Moola (roots,
vegetables etc.) and Jeeva (living beings)havea great use in
query' If,
horary astrology,particularlyto know the unexpressed
in the ascendant or is a significantplanet in
for example,Rahu is
nolary urt, then the query relates to a metal. For a fuller
"t seeBhuvlna Deeprka of PadmaPrabhuSoori'
"apprcciation,

qt5 q"A lalsRe uql famnt6:I

*dtr+ qdqrrq qqTlil Gq(f,q ! ttvqtt
48, SATURLV.' Out of all the planets Saturnis the eldest
(i.e. with the highestage). He bestows maximum number of
,yearsin NaisargikaDasa'

il} gl sq: $irn rdf qlawql gtn I

llYQ'tl
Wt{tni 6qlie rfirdr it=it(wlq:
$nfl EqrTdscelvqfitctrsar qfrdl ?tQtT:
I
siilE q<qd ;itri frtqiei: xrftfaaq111oll
49-50. EXALTATION AND DEBILITATION : For the
sevenplanetsfromthesunon,thesignsofexaltationareres
and Libra'
livety iries, Taurus, Capricorn, Virgo, Cancer,Pisces
Exploring the Variety of Random
Documents with Different Content
 Tyanḍi Pawon.

V.
Leaving the native village of Mĕndut behind us, crossing shortly after
the small iron bridge built over the river Elo, and after having been
ferried over the Praga, when a mile’s drive farther westward, we
arrive at the little dukuh of Bråjånålå (or Bråjånalan) where we see
the very small tyanḍi Pawon before our having turned into the broad
kĕnari-avenue which leads through the native village of Bårå to the
hill of the Båråbudur. Some years ago this tyanḍi had been pulled
down and afterwards rebuilt again. Its name which means “kitchen”
is clear enough to make us understand how the Javanese would
have shown the striking contrast between this small temple and the
other more extensive one, as if it were a kitchen compared with a
mansion or temple.

Why then was this small ruin pulled down and afterwards rebuilt
again?

It once stood there under the shadow, partly upon and among the
roots of a gigantic tree, the most beautiful randu alas or “wild
cotton-tree” (Bombax malabaricus D. C.) I ever saw. A whole, so
strikingly beautiful that it charmed the eyes of all who understood a
little the language of lines and forms (and colours), and of harmony
and contrast. “An image of life which kills, and rises again from
death.”

In 1901 conducting the Jena professor Ernst Haeckel to this spot,

when on our journey home from the ruins of the Båråbudur, this
scholar so sensible of nature’s beauty drew this rare scene in his
sketch-book, and devoted himself for two or three hours to the
contemplation of this combined creation of art and nature.

And even to him the mutilation this majestic tree had already
undergone in its frame of roots beautifully formed by nature,
seemed to be a sacrilege against—just as very long ago the
destruction of ancient art—by Nature. But the latter worked quite
unconsciously whereas the profaning hand of man did not.

I know full well the most insignificant remainders of this 24

ancient Art to be of great value to Science; as well as the
creations of Nature; in my opinion however, it would have been by
no means necessary to fell this gigantic tree in order to preserve this
small produce of art, though others with a less developed sense for
nature’s beauty may be inclined to think otherwise.

The architect van de Kamer, one of the two members of the former
Båråbudur Committee however, did not. He also thought it wrong to
sacrifice this tree “not because the ruin doesn’t show us anything
else we don’t know better preserved elsewhere; but because it
might have been pulled down stone by stone, and then ... rebuilt
again without killing the tree itself.” That which had been hidden
under the ... tree on the north side was crushed long ago, and I
therefore thought the felling down of this tree a useless deed and
consequently a mistake. Attending in 1900 the Dutch Governor-
general Roozeboom to these ruins we were photographed under this
tree by his adjutant the naval officer de Booy, but the photographic
productions soon faded. The following year I accompanied the
Padang photographer C. Nieuwenhuis to tyanḍi Pawon spending one
night in the Båråbudur pasanggrahan (resthouse). Next day he
successfully succeeded in photographing the glorious group which
still speaks of the truth I asserted, though the tree itself has been
lost for ever.
The small ruin has some conformity to the many, almost as large
grave temples, which surround the main temple of tyanḍi Sévu, in
Parambanan valley, in four rectangles. Probably, also to those
surrounding the terrace of the larger ruins of the Parambanan group
in three quadrangles, still, these are no truisms, because out of the
157 small tyanḍis we dug up we found nothing else but their
foundations only, and a few altar-shaped pedestals (without any
escape-pipe for the holy-water the different sculptures were
aspersed with, so that these pedestals are likely to have carried
Buddha images) such as are to be seen in the small temples of
tyanḍi Sévu. Other ones now adorn the premises of the residences
of leaseholders living in these environs, for instance, at the tyanḍi
Sévu sugar-factory.

But this conformity is not a perfect one.

A small square room with a very small porch we enter by means of

some narrow treads flanked by the Garuḍa-Naga ornament, but this
room is empty and unadorned, and I haven’t known it 25
otherwise for more than 30 years. There is only a shallow
niche in each side-wall in front of the place where once may have
stood a pedestal and image.

On account of their height and breadth I estimated these niches too

shallow for an image, a long time ago, and before I knew their
destination. Just as in tyanḍi Mĕndut these niches may have been
consequently used to light the inner-part by means of little bronze or
earthenware lamps we also found elsewhere, and all this in spite of
the very small and narrow air-openings, even those in the back wall
which, though newly covered, only admit a very dim light now that
the small porch, separately roofed in, has been rebuilt and covered
again even when the two small doors remained open.

I suppose that, just as in other such tyanḍis, there must have stood
in this dark inner-room opposite to the (westerly) entrance a small
cubic pedestal without any sidelong escape-pipe, and thereupon a
small image of the Buddha or of another buddhistic greatness.
Beneath there, in a small square pit, may have been buried an urn
containing the ashes of a guru or of some monk of high standing,
and finally I suppose this small mausoleum to have been built by
their surviving relations who generally but not slavishly kept within
the provision of the existing examples of such a style of building.

The outer-walls of this small temple have been also hewn with demi-
relievoes of Bodhisattvas and bodhi-trees with gandharvas.

It is an extraordinary thing that even the entrance of this

incontestably true buddhistic temple had not been made on the east
side but to the west. But as for the small tyanḍis Sévu and
Parambanan they also did not follow this rule.

26
 Tyanḍi Båråbudur.

VI.
After having walked through the umbrageous kĕnari-avenue and the
village of Bårå which we meet on our way when starting from the
dukuh of Bråjånålå, we shall arrive within half an hour at the hill
upon which we see stand the pasanggrahan, and the colossal ruin.
By carriage in less than a quarter of an hour.

The first sight of this wonder of architecture is a rather disappointing

one because, when standing at the end of the avenue, we only
perceive the outer-walls of its south-easterly angle.

But this becomes quite otherwise as soon as we have reached the

top of the hill, and got out of our carriages in front of the mentioned
pasanggrahan lying opposite the north-west corner of the ruin, but
which has been built as high as its foot. We then overlook the
enormous mass of stone gradually developing itself in majestic lines
and forms, in all the terraces, following each other in a regular range
of succession till we see rise in their centre the high cupola now
[15]
covered again by a cone with three sun-shades .

If we want to understand the overwhelming beauty of this ruin we

must first try to know the whole in its different parts, and best of all,
examine to what purpose this work of art had been produced by the
Buddhists of Central Java who are said to have existed there more
than eleven centuries ago.

I suppose that, when their predecessors left India for Java, they are
likely to have brought a vase or urn containing some real or
pretended ashes of the Buddha himself in order to bury them under
a simple hill or in an artless dagob as soon as they had reached the
place of their settling, to render these ashes to the worship of the
believers, and to make them suppose as if this hill or cairn were the
real grave of the Master himself.

The Tyanḍi Båråbudur (N. W. front).

But after a lapse of an uncountable number of years or, 27

perhaps some centuries, this colony became a large and
powerful empire, and—just as the Christians first assembled in
grottoes or catacombs, and afterwards built churches rich and
magnificent like St. Peter’s at Rome, and the Cologne cathedral—the
Buddhists also disregarded their simple cairn, and wanted something
better, something more worthy and beautiful, in consequence of
which they built a dagob large and in solemn style, surrounded by
many gradually descending terraces, walled in and covered with
sculptures abundantly hewn, which was to speak, with the clearness
of plastic art or in the poetic language of symbolism, of the Master
and his doctrine, of the Redeemer and redemption, of life’s
[16]
insufficiency and of victory after death.

He who would approach this dagob to sacrifice his flowers to the

Buddha, to meditate his life there, and perhaps, to utter his homage
[17]
in a prayer was obliged to mount all these terraces, and walk
along these sculptures which became, as it were, a revival of the
Buddha and his doctrine which taught him the dissolving in the
nirvâna, the approaching of the infinite not-to-be as the end purpose
of all life, and the deliverance of all the miseries of a sensual
[18]
existence .

Many a sculpture reminded him there that self-conquest, self-

command, singleness and purity of heart, veracity and meekness,
and the love for all beings, either man or beast, were to lead him to
that final purpose.

And if not blind with his eyes open, he reached at last the 28
Master’s grave in a frame of mind so pure and noble, so
serious and well-meant that the pilgrimage itself became a step on
the right path.

But not always, and not to every one.

For even the impressions received there were of a transient kind,

and it may be that many a one who went there for form’s or
appearances’ sake only, remained as insensible of these impressions
as he was of the majestic vista the highest terraces displayed deep
down and far off on the surrounding mountains, valleys and plains, a
view most astonishing, and culminating in the satisfaction of
mounting the ruin even at this day.
Let us now follow the way the pilgrim took, and mount the hill which
carries this heavy mass of stone.

Standing on the small plain at its north-west corner, in front of the

pasanggrahan where we now find comparatively nice
accommodation, and where once may have stood the cloister or
dwelling of the monks who took care of the stûpa, we overlook the
whole scene: a polygonal mass of dark-grey stone, a chaos of dome-
shaped roofs and cones, of re-entering walls and projecting frame
work, crowned by a higher situated middle-cupola the lost cone of
which van Erp renewed after the copy of found fragments, but which
was afterwards removed again.

We approach and ascend the outer-terrace, a tridodecahedral or

rather a quadrangle, each side projecting twice outside in the shape
of a rectangle, and encircling the equally polygonal temple.

This terrace has nothing to do with the original style of building. For
about two yards deeper there lies another one, formerly extending
three yards farther to outside, but now for the greater part hidden
[19]
under a burden of 5500 cubic metres of stone .

Supposing now this lower terrace to be some two yards deeper on,
we then arrive at the (probably) original outer terrace; but as its
uncovered outer part has been lost since, we now can’t possibly
ascertain its bounds.

When, according to my schematism offered to the Dutch

Government by the board of directors of the “Oudheidkundige
Vereeniging”, the upper series were dug up (1890) and the 29
lower-part of the ruin’s outer wall had been uncovered, we
found there heavy frames and bands, and underneath a series of
160 images much better hewn than the demi-relievoes, and for the
greater part well preserved under their firm covering. Some years
ago we had not the slightest idea of their existence. I proposed the
Dutch Government to have them photographed so that they now
[20]
have come within the range of the study of archaeologists .

It therefore appears that the first outer-terrace must have been

twice heightened at its original foot, that is, before the last planned
imageries had been entirely finished at its foot or hardly sketched.

And this must have been done by the Buddhists themselves to

[21]
assure, perhaps, firmer foundations to the whole building .

But let us now return to the outer-terrace we mounted. In former

times it must have been surrounded by a heavy breast-work which
now has disappeared altogether.

In the centre of each side this parapet was replaced by the upper
step of a staircase on two sides closed in by means of heavy
banisters.

The banisters of such stairs ended into nâga heads with turned
elephant’s trunks and gave entrance to the lower heightening.

Out of all still existing stairs, and upon those we now find ourselves
there are other ones leading over all the higher terraces to the 30
large middle-dagob we can still reach along this path without
being obliged to walk all round these galleries, and without passing
the imageries standing there.

On our first way we therefore only walk about part of the outer-
terrace, along the north- and half east-side, and it is on this side that
we shall mount the stair which will bring us to the very first gallery
(also walled in on its outside) on the second terrace. And we shall
find there the starting-point of four different series of alto-relievoes
of which some prepare each other in regular succession.

Yet, these imageries, more or less reviving the heavy outer-wall

above the outer terrace, and consequently standing comparatively
high above the lower series we uncovered in 1890 (now covered
again) don’t tell us any story or legend, but allude to symbolical
ornaments only.

Notwithstanding, they can’t be said to be without sense, though we

may not readily understand them.

They represent numberless, but continually modified repetitions of

some motives: a man seated near an incense-offering or a flower-
vase, and a man standing between two women, nymphs or servants;
both scenes every time separated by a single woman’s image
provided with a lotus or another symbol. This lotus may refer to
female Bodhisattvas, otherwise I should be inclined to think of
apsarasas or celestials, because I don’t see any reason for so many
Bodhisattvîs. And yet, why not, provided that they are not taken as
personal, legendary or historical Bodhisattvîs.

Don’t we also find them in other ruins (tyanḍi Parambanan, and

[22]
tyanḍi Sévu), and in the Sari and Pĕlahosan cloisters? .

And on the top of the heavy cornice covering these imageries, stand
—or formerly stood—from distance to distance, just above the
sacrificers, small temples of a completely similar form, each of them
containing a deep niche, wherein a Buddha image on a lotus-throne
provided with the prabha or disc behind his head.

A square spire with screen-shaped stories reminding us of the Siam

pagodae or of some tyaityas also represented on the imageries of
our temple, crowned each small temple which had been flanked by
two wings with similar but lower spires. And between every two
small niche-temples stood—or stands—, just above the groups 31
of the three small images, an altar-shaped stone-block,
covered by a bell-shaped dagob which has or had been crowned
with a conical column.
The front part of each of these dagob-pedestals has been adorned
with a sitting man’s or woman’s image with a flower-vase or an
incense-offering, or with both of them.

The back parts of these niche- and dagob temples formed—and they
partly still form—an (formerly) uninterrupted cornice which carried
the small spires and the dagobs, and beneath, a single wall-opening
which, following all the re-enterings of the tridodecahedral, was only
interrupted by the four doorways which showed us a repetition (on a
larger scale) of the small niche-temples.

These stairs were and are still the weak points of the architecture.

Dissimilar as they are in height and depth of the steps, they

sometimes occupy the greater part of the floor of the surrounding
galleries. Even the doorways once covering them from terrace to
terrace, but which now have for the greater part disappeared, were
less proportioned to the whole, and therefore not always equally rich
in style, and beauty. It still appears from that which has remained
that the side-posts of these doorways—just as those of each niche—
had been formed by the serpent’s bodies of two nâgas whose tails
ended into the mule of a monster-head we saw above the doorway.
We already came across this very same motif on our walk round the
niches, and on the banisters of tyanḍi Mĕndut and tyanḍi Pawon,
and find it back in all the Buddha temples in Java, especially in those
of the plain of Parambanan, and in the ruins of the temple group of
this name whose buddhistic character will not be easily
acknowledged. At the foot of the doorway (or of the niche) these
nâga-heads ended into outward turned mythical monster-heads
which, at first sight remind us of elephants rather than of snake-like
animals, because their upper lips generally (not always) change into
a trunk curled up on their foreheads. Wilhelm von Humboldt and after
him all European examiners, among whom the Dutch scholar
Leemans, therefore took these monstrous figures for elephant’s heads
without perceiving however, that they changed into serpent’s bodies
when seen on the side-posts of the doorways; they also didn’t see
the relation there was between these heads and the monster-head
above the doorways and niches.

Many years ago I had been misguided myself, and in the 32

beginning I even defended my error against the king of Siam
who was, for all I know, the only one that disputed this, and H. M.
succeeded in convincing me by logical argumentation.

In this ornament the nâga represents a power inimical to buddhism,

and the monster which conquers this power by crushing the enemy’s
tail should be, according to the Siam opinion, Rahu who also tries to
devour the sun during every eclipse.

This is comprehensible because this Rahu has always been

represented as a head only, and after that his body severed from his
head by Vishnu’s tyakra, had fallen into the sea and perished.

When I afterwards communicated this explanation of the royal

Buddhist to the members of the Mission archéologique de l’Indo-
Chine, this mission’s director (who afterwards became the first
director of the École française d’Extrême Orient), Mr. Louis Finot, the
great indo-archaeologist, (even according to professor Kern) thought
this monster-head didn’t represent Rahu but Garuḍa, the destroyer
of the nâgas. And when I argued I had always seen this wâhana,
god Vishnu’s riding animal or eagle, represented as a bird or as man-
bird provided with wings and claws or at least with the beak of a
bird of prey, the French-Indian scholar assured me he did know
[23]
Vishnu’s representations seated on such a monster-head only .

It was I who afterwards found such garuḍa-heads with claws of a

bird of prey (with 3 or sometimes 4 front-toes).

As for the rest Garuḍa is the deity’s faithful servant, and, according
to the Buddhists of the northern church, Vishnu must have revealed
himself in their Buddha for the ninth time. He is also the natural
defender of this church, and the destroyer of its subterranean
enemy.

In the form of the Javanese kĕris (creese) I found, for about seven
years ago, the nâga mostly adorned with a proboscis and an
elephant’s lip which may be taken as an indisputable proof of the
truth of our idea about this nâga-symbol.

But we are standing, in front of the eastern staircase, or before that

which has remained of it.
 Northern staircase of the ruin of the Båråbudur, with the gate
leading from the fourth polygonal and surrounding terrace to the
round ones and the high middle-dagob. The only gate which has
remained intact, with the Garuḍa-Nâga ornament on its frontside.

Even the beautiful banisters rising from above, out of a 33

monster’s mule, and ending in a nâga-head with trunk curled
[24]
up, are no more to be seen .

Eight high steps lead us to the first gallery.

The very first thing we see is that the two walls are hewn with two
series of imageries richly framed, and placed above each other,
whilst it is clear to be seen that this must have been done after that
these walls had been run up from their combination of stone-blocks,
and that an uninterrupted band of exquisite festoons has been
affixed above these sculptures under the cornice of the back-wall.

Because of their having been modelled in relief style all these

sculptures are therefore no basso but alto-relievoes.

The upper series of the front wall covers the somewhat declining
back parts of the mentioned niche- and dagob temples.

On the back wall we see similar temple-groups, but all of them, even
the small niche-temples, are crowned with dagobs and cones.

The three following and higher walls also carry such temple-groups,
and beneath the cornices of the outer-walls we see a band modified
for each wall, but always beautifully thought, and formed of elegant
rosettes and guirlandes with birds.

On the five encircling walls of the Båråbudur we see no less than

432 niches provided with Buddha-images we are going to speak
 [25]
about afterwards .

We now turn to the left in order to begin our walk along the
sculptures of the upper series of the back-wall.

This wall is the only one that has remained almost wholly preserved,
showing us a comparatively well explained row of following 34
events which give us an idea about the life of the Buddha
[26]
Siddhârta Gautama, the Shâkyamuni, from beginning to end .

Out of these 120 sculptures we can only give a superficial

description of a few of them that have been explained best.

Those of the lower series and of the two rows on the front wall of
this gallery, and the few rows of the two walls of the three following
galleries we shall pass in silence. Not yet all of them have been
explained, and many a sculpture has been so badly damaged that it
doesn’t seem possible to explain them. Other ones are lost at all.
That which remained well preserved generally represents a worship
of the Buddha, of dagobs or tyaityas, of bodhi-trees, or perhaps of
different relics. Sometimes they also show us a distribution of
viands, or other presents, a preaching, a fable about animals or a
scene from the former lives of the Buddha as man or beast, or
certain Bodhisattvas or divine predecessors of the Buddha, the
[27]
Redeemer of this world .

Some sculptures are likely to be mere symbols. Formerly their

[28]
number amounted to more than 2000 .

Let us begin our walk to the left of the eastern staircase in order to
return to our starting-point following the course of the sun of the
[29]
northern hemisphere , going through the South, West and 35
North. This order of succession regulated after this sun, we
always find back on these and other Hindu ruins; more or less a
[30]
witness of the northern origin of Javanese Buddhism .

The Siamese also followed this direction, and maintained that a walk
to the right of the Buddha or the dagob, consequently with our left
side turned to it, would show our ignorance or want of respect.

For convenience’ sake, and in order to assist the visitor in finding the
few sculptures, we shall always count them from the preceding
staircase or from the first till the ninth wall-angle, and begin with the
eastern staircase.

The first scenes relate that which preceded Buddha’s life.

The fourth sculpture of the series (No. 7 of Wilsen’s pictures in Dr.

Leemans’ work), or 1 after the first angle, may be, according to
[31]
Foucher, some of the many Pratyeka-Buddhas in the park of
gazelles near Bénarès, and, when a deity informs them the birth on
earth of a consummate Buddha, one of them rises from his lotus-
throne in order to be burned by his own shine and ascetic diligence
when seven elbows higher in the air. The former explanation given
by Leemans and myself, according to Wilsen’s, was inaccurate.

Further towards the South we meet more than one representation of

Buddha’s parents, the Shâkya king of Kapilavastu, Shudhódana, and
his first wife Mâyâ, honoured for the coming event, the next birth of
the divine son.

The twelfth (23 W. L., 1 after the fourth angle) is a symbolical

indication of Buddha’s descent from heaven in a palanquin moved on
in the air by celestials.

The thirteenth (25 W. L., 2 after the fourth angle) shows us Mâyâ
asleep, guarded by female servants, receiving the Buddha in a
dream, in the shape of a white elephant carried by lotus-cushions,
[32]
descending from heaven into her lap .

The twenty-seventh (53 W. L. eighth angle, 1) shows us Mâyâ 36

on her journey to her paternal home. According to time-
honoured usage she goes there to wait for her confinement.
However, she doesn’t come any farther than Lumbini garden, and
the following sculpture (55 W. L. angle nine, 1) tells us how she,
while standing there under a tree, saw the Buddha born from her
side, and how the latter immediately took seven steps to each of the
four zones of heaven, and as many steps to the zenith, and that as a
[33]
sign of his next authority over the five parts of the world .

A rain of lotus flowers falls upon him, and lotus-plants open

themselves under his feet on each step he takes. The crescent of the
moon on the hind part of his head must refer to his heavenly or
[34]
perhaps princely origin .

On the following sculptures we see the young king’s son, most times
on his father’s knees, honoured by brahmins and laymen. His mother
is no more to be seen, because she (as every Buddha-mother) died
seven days after his birth.

The thirty-first sculpture (61 W. L., 1 after the southern staircase)

may refer to the brahmin who perceives the Buddha-tokens at
Siddhârta’s body, and predicts his next greatness; however, in quite
another sense than the king wishes.

On 77 and 79 (W. L., angle two, 5 and 6) we perceive similar 37

scenes, but this happens more after all.

The forty-ninth (97 W. L., angle five, 4) on the westside sketches us

Siddhârta’s authority over others, and also as for manly strength. In a
wedding match (svayamvara) he bends a bow no other can bend,
and sends his arrow through seven cocoa trees. On this ground he
gains the hand of his cousin Rashodara, the most beautiful girl of all
[35]
Shâkya virgins .

Four other sculptures refer to the four encounters outside the

palace, which, in spite of paternal precautions, showed him life’s
misery. What then would be the use of these precautions to celestial
beings who only revealed themselves to him, and to his equerry and
guide in order to persuade the next Buddha in giving up all worldly
greatness and domestic happiness; in leaving his father and family,
and gaining strength in a life of retirement, of privation and
expiation, of self-denial and self-command in order to finish his
heavenly task: the redemption of suffering mankind!

Outside the eastern gate he first comes across a decrepit grey-head

(111 W. L., 6 after the seventh angle); afterwards, on his drive from
the southern gate, he meets a sick one in death-struggle (113 W. L.,
angle 8, 1); and when he finds himself outside the western entrance
a corpse shows him the end of life (115 W. L., angle nine, 1), and
finally, outside the northern gate, a mendicant friar or bhikshu
teaches him as how to gain the victory over life and death, and find
peace by ruling all carnal desires (117 W. L., angle nine, 2).

On the sixty-first sculpture (121 W. L., 1 after the western staircase)

he discusses his resolution with his disappointed father. The sleeping
watchmen or servants refer to the night which passes on discussing
the subject.

On the two following sculptures (123 and 125 W. L., 2 and 3 38

after the staircase) he communicates his resolution to his wife
(or wives), and his meditating posture, but also the larger disc of
light crowning the higher seat upon which, among sleeping women
and servants, he is watching the last night, all this speaks of the holy
task of life which raises him for ever above his family.

The following scene (127 W. L., 1 after the first angle) tells us, how,
in spite of closed doors and sleeping gate-keepers, he succeeds in
leaving house and home to begin abroad the life of a poor wanderer
seated on the noble sun-horse Kanthaka. The lotus-cushion carrying
him again, just as it happened when he descended to earth, and
which, on the next sculptures (129 W. L., 1 after the second corner)
also carries Kanthaka through the air, speaks once more of his
heavenly sending.

Then come the leave-takings from his servant Tyhanda (131 W. L.,
second angle, 2), and the taking off his princely garb (133 W. L.,
second angle, 3), his hair-dress and weapons (135 W. L., second
angle 4 and following ones), and shabbily clothed in a hunter’s skirt
—his first cowl turned yellow by long usage—he begins the life of
the thinking ascetic whose sanctifying power we see continually
indicated by the lotus-cushion and the disc of light.

Mâra, the wicked spirit of darkness, vainly tries to check him by

offering him the dominion over the four parts of the world (the East,
[36]
South, West, and North) .

Far from his native town Siddhârta already began his new life which
henceforth gave him claim to the name of the wise Shâkya (Shâkya-
[37]
muni) .

The following sculptures show us the penitent clothed as Buddha

with the urna and the tiara, the ring of hair on his forehead, and the
knot of hair on his crest, with the lotus-cushion and disc of the sun
worshipped by princes and inferior people, by priests and laymen,
men, women and celestials.

On the seventy-second sculpture (141 W. L., angle three, 1) we see

him ask for being instructed by the wise brahmin Alara who is unable
[38]
to teach his wiser superior . The Shâkya’s superiority appears from
his Buddha posture and his lotus-throne.
On the now following one [143 W. L., 1 after the fourth angle] 39
[39]
we see him near another wise person, called Udraka , and as
this one also turns out to be his inferior he leaves him accompanied
by five of his [Udraka’s] disciples.

On the following one [145 W. L., 2 after the fourth angle] he

[40]
approaches Rajargriha , the capital of the empire of Magadha. Its
king Bimbisâra and the queen come to visit him, and offer him half
their empire, but the Bodhisattva doesn’t seek for worldly greatness.

The two first scenes on the north side [151 and 153 W. L., fifth
angle, 1 and 2] place him and his five followers on the banks of a
brook, vainly trying to seek strength [for wisdom] in a life of
abstinence and penitence. He therefore breaks with that life and
with his disciples, who wrongly suppose him an apostate and leave
him alone to continue elsewhere their lives of penitence. Six years of
misery convinced the wise Shâkya that a sound spirit can live in a
sound body only.

The sculptor of these scenes incorrigibly hewed the disciples’ dislike

in their Master’s changed opinion, which is to be seen in their
spokesman’s posture. The hands of this man are a masterpiece of
expression. It would be a loss never to be remedied if these hands
were taken away, which, after all, would be of no value to the robber
because they can’t give back the proportion to their arms and
bodies. Nothing, however, is safe from the rapaciousness of foolish
tourists-compilers.

The eighty-first sculpture [161 W. L., angle seven, 1] teaches us how

Sujâtâ, the daughter of a village headman, takes care of the
penitent, almost dying from exhaustion, and how she refreshes him
with nutritive milk.

We see an almost similar representation on the eighty-fourth

sculpture [167 W. L., angle seven, 4]. Such repetitions are more to
be seen, though they are rare ones.

The Shâkya Muni accomplished his purpose at last. He got all

knowledge, and truth became his power. He has ripened to appear
as Buddha, the Enlightened, the awaking luminary celestial, to come
in the world wrapped in darkness, to teach the true doctrine, the
dharma, and redeem mankind from sin.

Seated on a heap of bulrush, under a fig-tree, afterwards 40

sanctified as the tree of knowledge, the bodhidruma, he fights
his last fight against the Evil Spirit which he knows to conquer once
more; and the latter budges from his side for ever.

On the ninety-fourth sculpture [187 W. L., the first after the first
angle after the western staircase] we see how the weapons of
demons or false deities fall upon him as harmless flowers. A second
and larger disc speaks of his increasing power, the magnificence of
the sun rising in full glory.

The following sculpture (189 W L., after the second angle) tells us
how Mâra tries to conquer him by the charmingness of his
daughters, the apsarasas (the rosy morning-mists) (Kern). But
though one of these nymphs adopts the shape of Yashódarâ, Râhula-
mata (the mother of Râhula, Siddhârta’s son), he henceforth lives a
life of love highly beneficial to all beings.

Teaching and honoured he goes to Banaras (Bénarès) such as the

last sculptures on the north side will show us.

On the one hundred and seventeenth (233 W. L., eighth angle, 1) he

proclaims truth to the five disciples found back, and now for ever his
[41]
faithful followers and first apostles .

The three last sculptures of the whole series which bring us back
again to our starting-point near the eastern staircase, speak of
Buddha’s greatness, but don’t refer to his journey to the native-town
and to the reclaiming of father and son, of his wife and step-mother,
the first buddhistic nuns. The last sculpture but one (237 W. L., 2
after the ninth and last angle) speaks of his death, for the washing
of his corpse hewn there, may only apply to his death, though the
[42]
sitting posture of the dead one may seem in flat defiance of this.
But this posture on the lotus-throne, with his two hands in his lap, is
the posture of meditation or perfect rest suiting the nirvâna which is
also the posture of the fourth Dhyâni-buddha, Amitâbha, hewn on the
four lower-walls and dominating there the West, opposite to the
setting sun speaking in a symbolical sense of the finished task of life.

Behind the dead one we see stand two monks pouring their 41
vases to purify the corpse before the cremation will make an
end to his material existence.

On the last sculpture (239 W. L., 3 after the last angle) the Buddha
thrones in the very same posture, as the glorification of death, as
the immortal Talhâgata who, in spite of his material death, continues
to live in his holy doctrine, and who can never die as such.

That the study of Foucher’s work could also assist me in finding the
sense of some other not comprehended sculptures may appear from
th th
the 5 panel after the 7 angle past the eastern staircase, which
shows us the killing of Siddhârta’s elephant by his angry nephew
Dervadatta.

42

VIII.
When, for more than thirty years ago, I began to study the majestic
[43]
ruin, I thought (like I afterwards wrote in my first essay about
the Båråbudur) many other imageries, at least those of the
undermost series of the back wall, and those of the uppermost row
on the front wall of this first gallery, to be the representations of
Buddha’s former lives, of the jâtakas of the man honoured by all the
Buddhists of the northern and the southern church as the Redeemer
of this world, the Dhyâni-Buddha of the Mahâyânists, for the last
time reincarnated for about 25 centuries ago, and who enjoyed the
rest of the nirvâna after having finished his heavenly task, but in
order to reveal himself once more to a future world, that is, as the
Redeemer of not yet existing beings.

When in July 1896 I attended the king of Siam for three days on his
journey to the ruins, this royal Buddhist expressed the same
supposition, especially with regard to the lower series on the back
wall of this first gallery.

But I could not possibly study these jâtakas as long as I didn’t know
[44]
any translation of the original sanscrit- or pâli text in one of the
languages known to me.

In 1893 professor J. S. Speyer published in the “Bydragen van ’t

Koninklijk Instituut” an English translation of 34 of these legends
derived from a sanscrit manuscript, the so-called Jâtakamâla or the
[45]
wreath of birth stories .

And in the same “Bijdragen”, but in those of 1897, professor 43

Kern gave a translation of an essay which had appeared from
the hand of the Russian Orientalist Sergius E. Oldenburg—as far as it
concerned the Båråbudur—who discussed the representations of a
few jâtakas on different monuments whereas Dr. Kern had been so
kind as to inform me of them by letter.

It therefore became possible for me to recognise in the two

mentioned series some of the legends treated in Speyer’s Jâtakamâlâ,
and moreover, show some other ones elsewhere.
And five years ago Speyer gave at length a full account of the
Maitrakanyaka legend superficially treated by Oldenburg, and hewn
on six sculptures of the lower series on the back wall. Oldenburg
however, had only mentioned five of them.

In November 1899 I visited the Båråbudur in order to examine all

these sculptures one by one, that is, in as much as they still existed
and had not been lost or damaged, or no more to be recognized
since the engravings studied by Oldenburg had been drawn in
Leemans’ work.

It is a pity that these drawings are not exactly true ones, and not to
be relied upon, but we shall afterwards speak about them.

As short as possible I shall successively treat these sculptures,

mentioning again their numbers they refer to when counted from
the preceding staircase, and afterwards from the first till the ninth
reentering or projecting wall angle, and begin again from the
eastern staircase, and walk towards the South. Doing this I’ll have to
count in the disappeared and consequently missing sculptures—and
many of them have been lost on the front wall—, because otherwise
the numbers after each new loss would become quite worthless.
Corner-sculptures are those which occupy the two sides of a wall
angle, in Leemans’ engravings divided in two by a perpendicular line.

Let us begin with the upper series on the front wall after the eastern
staircase.
[46]
Second corner, 3, 4 and 5 (W. L., 16, 17, and 18.) .

The Lord once lived as a rich man who did much good. One day
rising from table to fill the beggar’s bag of a monk, Mâra, the Evil
Spirit, opened a precipice before his feet wherein he saw hell
flaming. But the Lord steps through this precipice, remains
uninjured, and favors the monk, in reality a Pratyéka-Buddha, 44
a heavenly saint, with a gift and the latter afterwards disappears in a
brilliant cloud.

On 3 we see the benefactor with his gifts, on 4 he steps through

hell, and on 5 the monk ascends to heaven.

Hell is represented here by condemned persons in a cauldron with

boiling contents.

Second corner 11 and 12 (W. L. 24 and 25). The Bodhisattva once

lived as a hare in a wilderness frequented by many hermits. Her
authority over all other animals was honoured even in heaven.

In order to put her to the test, Indra, the god, descends to her in the
shape of an exhausted traveller. An otter brings him fish, a jackal
presents him with a lizard and a cup of sour milk (left behind by
another traveller), and a monkey favors him with juicy fruit to
refresh the man. But the hare who could give nothing else but bitter
grass flung herself into a fire (burned by Indra’s will) in order to be
taken by the poor man as roasted food. But now Indra shows himself
again in his divine shape, saves the hare out of the flames, and
carries her to heaven in order to adorn his own palace, and that of
[47]
the dévas, and also the moon, with the hare’s picture .

On 11 the animals carry their presents to Indra, and on 12 the hare

is going to fling herself into the fire.

Second corner, 18, the corner-sculpture and 1 and 2 after the third
corner (W. L., 31, 32, 33 and 34).

The Lord as a king of a happy people. Five yakshas (demons),

expelled from Kuvera’s kingdom, the subterranean god of riches,
come to tempt him in order to ruin him. They ask him for a good
meal, but refuse the best things the king offers them, and demand
human blood and human flesh.
The Lord doesn’t wish to let them go unsatisfied, but he is not
inclined to sacrifice one of his subjects, and therefore offers them his
own blood and flesh in spite of his ministers’ and courtiers’
resistance.

The demons reclaim themselves and acknowledge the king’s

holiness, he then admonishes them not to do wrong in future, but
only that which is good (also, among others, to leave off drinking
intoxicants).

Indra descends from heaven to praise the Lord and to close his 45
wounds.

On 18 and on the corner-sculpture the yakshas come across a herd

who praises the king’s virtues. On 1 and 2 we see them near the
king.

These five yakshas were afterwards reincarnated men, and became

the first disciples who followed and left again the Shakya-muni in
order to join the Buddha once more, and to become his first
[48]
apostles .

Fourth corner, 3, 4 and 5 (W. L. 37, 38 and 39). Now the Buddha of
after life was king Samjaya’s son and hereditary prince.

One day, riding his white elephant, he met with some brahmins who
asked him, in the name of their king, for the elephant. He dismounts
and gives them the noble animal.

On account of this foolish deed he saw himself driven away by his

father who acted at the instigation of his (the father’s) courtiers.

He mounts his carriage accompanied by Madrî, his wife, and their

two children, and then sets off. Once more some brahmins come to
ask him for his fine horses. The prince gives his consent, and puts
himself before the carriage. Another brahmin appears now, and
demands this carriage; Madrî and the children get out, and the
prince takes his little son on his, and the mother takes their little
daughter on her arm to continue their journey afoot.

Trees bend their branches in homage, lotus-ponds refresh, and

clouds overshadow them, and so they reach their place of exile
where they find a tabernacle built for them by Indra.

One day, when Madrî found herself in the wood to seek for roots and
fruit for their meal, there came a brahmin demanding from her
husband the two little ones in order to lead them away as bound
slaves.

An earth-quake calls Indra’s attention, and when the deity hears the
cause of this he also comes, as a brahmin, to the now childless
father, and claims the latter’s wife, the disconsolate mother.

But as the prince is also inclined to comply with this demand of his,
Indra reveals himself and gives him back all that which he lost. Even
his place at his father’s court.

On 3 we see him cede his elephant, and the children have been
hewn on 4. On 5 the yakshas conduct the princely carriage after
having put out the horses.

46
Fifth corner, 1, 2, 3 and 4 [W. L., 48, 49, 50 and 51].

Time was when the Lord himself was a king to whom one of his
subjects offered his most beautiful daughter. At the advice of his
courtiers sent to her, fearing that the king would become crazy of
love for such an strikingly beautiful woman, he declines the offer
after which she marries one of his officials. One day taking a drive
the king saw her, and took a passionate love to her. On his being
informed that she had already entered upon marriage he controls his
passions, and even refuses to get her from the hands of her own
husband, because he places his feelings of justice above his personal
happiness.

On 1 the offer is being delivered to the king; on 2 his messengers

visit the virgin; on 3 they give the prince a full account of the state
of things, and on 4 the king meets her himself.

Fifth corner. 5 [W. L., 52].

As a retired old sailor the Lord, though almost blind, allowed himself
to be gained into embarking for a commercial journey in order to
assure the ship a safe voyage.

A heavy storm flung the ship far away, and through unknown seas
till near the end of the world. Return again was impossible and their
ruin seemed to be inevitable. One means only could save them, and
they prayed the deities for help for the sake of the Lord’s spotless
virtue and love of truth. And this succeeded.

The storm abated, and they could return to the harbour. On their
journey home through an emerald-green sea, the blind sailor, seeing
with the eyes of other passengers, told them to pull up sand and
stones from the bottom of the sea, and take them on board by way
of ballast. On their arrival into the harbour this appeared to be
precious stones and jewels.

The only remained sculpture shows us the merchants with their ship
on the open sea.

Fifth corner, 9 and 10 [W. L., 56 and 57].

We here see the Lord as a fish obeyed by all other fishes of the lake.
Because of want of rain this lake once dried up, and became a little
pool in which the fish didn’t know any means to escape from the
birds of prey. The Bodhisattva prayed Indra for rain as a reward for
his true virtue, and the deity himself came to him, and it 47
rained as fast as it could pour, and Indra promised that the
very same spot would be never tried again by such a plague.

The first sculpture represents the fishes in the lake before, and the
other one, after the rain.

Fifth corner, 11 [W. L. 58].

A young sparrow—it was the Bodhisattva—who despised all little

worms and insects—was outdistanced by the other young of the
paternal nest. When on the occasion of a forest-fire all other animals
fled away he only remained behind, because he could not fly.
Praying he knew to persuade the fire-god Agni into going off. Since
that day every forest-fire died out on this spot.

We see the young sparrow on the nest whilst the other birds fly
away in all directions, and while all other animals give way for the
fire.

Fifth corner, 12 [W. L. 59].

It once happened that the Lord descended from heaven in the shape
[49]
of Indra in order to convert a king, Sarvamitra, who daily drank
too much strong liquor with his courtiers. As a brahmin Indra now
offers the king a bottle of sûra praising the pernicious properties of
this drink in so eloquent a manner that the prince renders homage
to the preacher as a guru (teacher), after which the latter
admonishes him to fear drinking that he might afterwards live with
him in heaven.

The sculpture needs no further interpretation.

Seventh corner, 3, 4, 5 and 6 (W. L. 65, 66, 67 and 68).